PSALM XXXVII

Verse 1. {Fret not thyself because of evildoers, &c.} The argument of this Psalm, is a beaten argument; a vindication of God’s providence concerning the prosperity of the wicked, and the afflictions of the godly in this world. It is an argument that has been handled by many philosophers of old; by Seneca, a Latin philosopher, Cur bonis male sit, &c. among the rest, to the utmost of what could be said by a heathen, singularly well: and since that, by many Christians. There is not any subject indeed, of either more consequence, or profundity: and could all scruples and doubts be well resolved, to the satisfaction of common capacities, as well as of others; it would make a great alteration in the world, and lives of men; vice would not be so predominant, and virtue more in request. Yet among Christians, thoroughly and really possessed with the principles of faith, as of the immortality of the soul, a resurrection of the body, a day of judgment, and the like; the matter is of no difficult resolution: if any so principled, are much scandalized, it is not so much because they cannot be satisfied, as because they will not take the pains, or allow themselves time to consider of it seriously. Many also cannot be satisfied, not through any defect, either of information, or understanding, but of a godly mind and life. Lewdness and profaneness, when once they possess the heart, they either put out the light of the understanding, or at least hinder the fruit and operation of it. But we are not here to treat of providence in general, but only to consider what David says of it, what against it, and what for it. He handles the point in another whole Psalm, besides this: the 73. Truly God is good to Israel, &c. if that Psalm be David’s, as I think it is, though by some ascribed unto Asaph, because of his name there before it. And again, but more obscurely, in the 49. Psalm, Hear this all ye people, &c. and more briefly, Psalm 90.5,6,7. O Lord how great are thy works, &c. Divers chapters in Job are of this subject; as 24.27. and some others: it is one of the chiefest subjects of that book. In Jeremy also, and Habakkuk; the 12. of the one, and the first chapter of the other, there is somewhat. All whom I mention the more willingly, because they go much one way; both of expostulation and answer. The main of the answer is, which we therefore are the more particularly to weigh and examine, first; that though the prosperity of the wicked be great, yet their overthrow is as sudden and terrible: and more generally, that their prosperity is but a seeming prosperity; not really and truly what it seems. Why so? Because their life is but a blast, their pleasures soon over and forgotten: for their very brevity, not considerable. But is it not so with the temporal prosperity of the religious and godly too? Is not their time, generally, as short; and their pleasures, or worldly goods, as passing and transitory? Those very places, where they speak of the prosperity of the wicked, particularly, do not tell us so; yet there be other places of Scripture, many, that do; as fully, and in as express terms, as where they speak of those before; whereof see before upon Psal. 1.3. And he shall be, &c. Here, in few words, the matter might have been answered and cleared: that the righteous and religious, how they fare in this life, is not to them considerable, because they do not expect their reward in this life: their happiness therefore, not to be measured, by what they enjoy in this world. And what is a man profited if he shall gain the whole world, and yet lose his soul? Matth. 16.26. What need more, to men that are rational, and know how to put a difference between a moment of time, and eternity? Surely Plato the heathen philosopher had it not from Christ, and much less Christ, though many ages after, from Plato: yet reason and common sense prompted this notion unto Plato; and his very expression comes very near to that of Christ’s; Ἀλλὰ μέντοι ἀντί γε τῆς σῆς ψυχῆς οὐδ᾽ ἂν τὴν πάντων Ἑλλήνων καὶ Βαρβάρων, &c. He speaks unto noble Alcibiades, and says, I am confident you would not for all Greece and all Barbary, (that is in their language, for all the whole world,) exchange your soul, or, think them a sufficient recompense for your soul.

And as for those words of Christ, wherewith he begins this sentence, τί γὰρ ὠφελεῖται ἄνθρωπος; What is a man profited? Plato has them also, upon this very occasion, in the sixth, as I remember, of his Politics, οὐδὲν ἡμῖν ὄφελος, &c. And why should we wonder that Plato, so learned and judicious a philosopher, should say it, when Homer, a poet, says no less? But that in him ψυχῆς must be translated life, and not soul. Οὐ γάρ ἐμοι ψυχῆς ἀντάξιον, &c. Iliad. 10. Though there be, who even in Christ his words would have ψυχὴ to be translated life, not soul. Which if it were granted, yet they themselves show well, that by good and necessary collection, the same sense may be made of it. For if a short temporary life be worth so much, how much more eternal life? But I cannot be of their opinion; were it but for Christ his words, much to the same effect, Matth. 10.28. Fear not them which kill the body, but are not able to kill the soul: but rather, &c. where I think what by soul is to be understood, no question at all can be made.

If then this, or anything equivalent (as there is choice enough in the New Testament) to this, had been answered, an infidel, or a Jew perchance (not a Christian) might have required further satisfaction, concerning the immortality of the soul, &c. but this granted; of God’s providence, in reference to ungodly men’s worldly prosperity, there would have been no further question. But that time was not yet come. The church was yet in its infancy; and the full revelation of the mysteries of heaven and eternity, was reserved for another time. This was a mystery of God’s dispensation: and by what degrees that light was dispensed by God unto his people, learned men have enquired, and showed that Daniel was the first, who clearly spoke of the resurrection; and that as the sufferings, and persecutions of the church under Antiochus, and others, increased; so did that light spread more and more, and the kingdom of heaven every day more talked of among the Jews, than before. Therefore is Christ said, to have brought life and immortality to light through the Gospel, 2 Tim. 1.10. and Matth. 11.11. that he that is least in the Kingdom of Heaven, is greater than John the Baptist. Not but that of old, long before that time, there was somewhat intimated in the Law and Prophets; and talked of among the godly Jews to that purpose; but not anything clearly, nor with any certainty: of the wicked especially, that they also should rise again, and give an account of their lives, and accordingly be rewarded; this was a thing not known then, but the contrary rather believed; as at this day among the Jews.

However, that such a one as David, so godly, and so beloved, had a far greater knowledge of these things, than ordinary Jews; and in some respect, than ordinary Christians, perchance; I make no question. But what he knew or believed, is one thing; and what he thought fit for common knowledge, another. However some places there be, that seem to me, though there be that do not apprehend them so, very clear; as Psal. 17.14,15. From men which are thy hand, O Lord: from men of the world, which have their portion in this life, and whose belly thou dost fill, &c. As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. See more there. And again Psal. 49.6. They that trust in their wealth, and boast themselves in the multitude of their riches, &c. 14. Like sheep they are laid in the grave; death shall feed on them, &c. 17. But God will redeem my soul from the power of the grave: for he shall receive me. These places seem to me very full and satisfactory, in this point, of vindicating of God’s providence against all objections.

But there be other places, I must confess, in number more, by far, not in the Psalms only, but in Job, and elsewhere, where the question is otherwise resolved, and the goods and blessings of this life absolutely annexed and asserted to godliness; to which, as I conceive, especially, the Apostle (whose main work elsewhere, is to prepare true Christians for crosses and tribulations in this world) alluding, says this, Godliness hath the promises, both of this life, and of that which is to come, 1 Tim. 4.8. Now the resolution or decision of the question upon that ground of temporal happiness annexed to godliness, without any express mention of another life, is that which perplexes the matter more, (in fine) than if nothing had been said at all. I will easily grant, there might be some difference between the times under the Law; and those, since the Gospel, and that improvement of knowledge, which has been by Christ: that the goods of this world, wealth, long life, &c. were then dispensed with more equality, to the just and unjust, according to the merits of either. But that there were any times, when those things, that either in this, and the 112. Psalm, or in Job, Chap. 20,21. and 27. are pronounced at large concerning the condition of the just and unjust upon earth (yea though we allow a poetical or rhetorical amplification) had a literal fulfilling, there is neither authority of any Scripture history, nor records of ancient times that are come to our hands, nor any experience of our times, that can induce us to believe.

That it so falls out sometimes, we grant, and know; but so often to the contrary too, as how to make a general rule of it, or to ground a satisfactory answer to this objection against providence, upon it; we do not see how it can be done. Of some of these general asseverations that may seem most strange, we shall particularly consider of, as they shall offer themselves to us. In the meantime, what in general to say more of them, I know not but this: God having passed his promise, (as in the Law often) that it should be well with them that feared him, and kept his commandments: and denounced heavy judgments against them that should not; which, according to the style and condition of those days, though literally by the most (and often so approved by the event) understood, had a further reach and meaning: those holy men that wrote since of the same subject, being fully persuaded (and moved to by the Holy Ghost) of the truth of God’s promises, that it should be well with the godly, &c. and either not fully understanding themselves, or having no warrant from God to declare unto others the particulars, wherein the happiness of the one, or unhappiness of the other, chiefly consisted: they thought good to set out both the one and the other, in the ordinary forms and expressions, (according to the vulgar apprehensions of those times) with much confidence (as themselves were fully persuaded) reiterated asseverations and amplifications, to work upon others the more powerfully, whom it so much concerned to be fully persuaded of this truth, that the godly shall be blessed, and do well; and evil should be the portion of the unrighteous and profane.

Such a conflict between full persuasion, (grounded upon God’s Word) on the one side, and common experience on the other, we may see in the very expressions of Ecclesiastes, where he says, Though a sinner do evil an hundred times, and his days be prolonged; yet surely I know that it will be well with them that fear God; which fear before him. But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, because he feareth not before God, Eccles. 7.12,13. It was a strange device of Plato’s (a man once in request among heathens, as much as ever man was, both he, and his sayings) and for the sublimity of it, not unworthy to be related in this place; who after a long dispute, to prove that there is more blessedness in the practice of righteousness and virtue, than any could be in the contrary: comes at last to this conclusion, That whether it were so or no, yet he would not have it lawful (yea liable to a great penalty) for any man, poet or other, to say or write, that there was more pleasure to be found in wickedness, than in virtue: and that all men of authority, lawmakers, and others, should be bound, upon all occasions, to avouch it for a truth, that good men were happy men, and wicked men unhappy: adding, That if it were ever lawful, or laudable, for a man upon any occasion to lie (which elsewhere he shows and maintains, that it is not:) it was upon this occasion.

And whereas it is there objected, that well men might write, or speak so; but it could not be so easy to persuade: he takes upon him to maintain, that if the matter were carried as it might be, it was feasible enough to persuade men, that it is so indeed. And in very deed, his reasons and allegations to that purpose, are very pregnant and pertinent; and Aristotle, one of his disciples, that wrote since him, seems to confirm it, speaking in a place of the power that lawmakers have, to persuade men even what they would themselves, though of itself never so false or prodigious. In which words, it is very likely, that he had some respect to this his master’s discourse. All this you shall find in the second book of his Laws; besides what he has elsewhere to that purpose. I do not allege this (God forbid) to make any application of it: I have said before, and I am fully persuaded, that neither David, nor any others I have named, ever wrote concerning this matter, but what they verily believed, and were assured of. I mention it to this purpose only, to show, that although all that have been written either by David or others, upon this subject, will not (as I apprehend it, at least) hold, in the literal and obvious sense: yet such expressions might do good, nevertheless to this end, that they whose thoughts cannot easily ascend above, and beyond this present life, might believe this truth (a truth of so much consequence, and such necessity by all men to be believed) as they are able to apprehend it; though they apprehend it not to the fullness, or exactness of truth. And so much of this matter in general, shall serve. What else we shall say of it, shall be, as particulars shall offer themselves.

V. 2. {For they shall soon be cut down like the grass} These words may be taken either of the sudden fall and destruction of the wicked, in their greatest height and prosperity; as Psal. 73.18,19. or more generally, of the instability, and transitoriness of all human felicity, compared to grass, as here, Esay 40.6. and Psal. 90.6. See before, upon Psal. 1.3. And he shall be, &c. But if so, then how is the matter answered, if both of the just and unjust man’s prosperity the same thing may be said, and both come to one end? Of this we have spoken before upon the former verse: to this purpose; that such answers are grounded upon a difference implied, though for certain reasons there mentioned, not expressed: which is, that whereas the wicked has this world only to trust to; the happiness of the righteous is to last for ever. But how for ever? That is, successively, continued in their posterity. So indeed we find it expressed in some places, as in this very Psalm verse 28. For the Lord loveth judgment, and forsaketh not his Saints; they are preserved for ever: (what is meant by this for ever, appears by the opposite member) but the seed of the wicked shall be cut off; and it does so fall out sometimes. But eternal life is the thing (as has been said) that must make the words generally true; which though not expressed, often, (how, and where has been showed) yet even in this Psalm is obscurely intimated. For by these words so often repeated, to dwell in the land; to inherit the land, or, the earth, ver. 3,9,11,22,29,34. yea for evermore, ver. 18,27. is properly and literally intended not every land, but the land of Canaan, which was a type of the kingdom of heaven. Whence it is, that in the New Testament we are said to inherit eternal life, or, the Kingdom of Heaven; as also, to enter it; words borrowed from the usual expressions of the Old Testament, concerning the land of Canaan. See more upon the 36. verse.

V. 3. {Trust in the Lord} To trust in God, and do according to his will, are sure tokens that his providence will never fail us.

{so shalt thou dwell in the land} The original Hebr. goes by imperatives, dwell in the land, &c. Whereupon some would have it to be meant, Desert not your own station, Keep your place, &c. But I take it to be a promise, (and so the future more proper) rather than a command. It is often repeated. See upon the former verse.

{and verily thou shalt be fed} In the Heb. ורעה אמונה properly, and feed truth (as some render it) or, be fed with truth. Study to improve your faith and confidence in God: Strengthen yourself with faith, or truth; as the Chaldee Paraphrast expresses it. So Jer. 3.15. And I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding. The words will bear this also; and the sense is good. But that which we have here in our English, I conceive (as most others) more proper to the place. Some render it, proventuque fideliter respondente frueris; that is, and thou shalt have a good increase: to wit, of your seed, and labor, whatever it be. Whatever you put your hand unto, shall prosper. This too, the words (if any like it better) will bear well enough.

V. 4. {and he shall give thee the desires of thine heart} See before upon Psal. 21.2. his heart’s desire.

V. 5. {Commit thy way unto the Lord} Heb. roll thy way upon the Lord, Psal. 55.22. Prov. 16.3. Mat. 6.25. 1 Pet. 5.7. Be not led by your own wisdom, but obey God, and he will finish his work in you.

V. 6. {as the light} As the hope of the daylight causes us not to be offended with the darkness of the night: so ought we patiently to trust that God will clear our cause, and restore us to our right.

{the noonday} Job 11.17.

V. 7. {Rest in the Lord} Heb. Be silent to the Lord, Exod. 14.13,14. 2 Chr. 20.17.

{who prospereth in his way} When God suffers the wicked to prosper, it seems to the flesh that he favors their doings, Job 21.7, &c. Psal. 50.21.

V. 8. {fret not thyself in any wise to do evil} In the Hebr. אל תתחר אך להרע. Ne succenseas (or, movearis) veruntamen ad malefaciendum. Others, saltem ad malefaciendum. Others, utique ad peccandum. ὥστε πονηρεύεσθαι: as the Septuagint. From whence this double sense does arise. First, Be not angry (or fret not) in any wise to do evil. Anger is the cause of many evils; and he that gives way to anger, is not master of himself, and his actions. Therefore is anger absolutely forbidden; Let all anger be put away, Eph. 4.31. For the wrath of man (ὀργὴ ἀνδρός; it is the same word in the original) worketh not the righteousness of God. But on the other side, moderate anger upon a just occasion, is not thought unlawful. Altogether to be without passions, some think as much against reason, as nature. Seasonable passion may be the occasion of good; as well as unseasonable, of evil. Where no passion is, zeal (for the most part) is but cold. But when he had looked round about on them with anger: it is spoken of Christ, Mar. 3.5. The Apostle therefore Ephes. 4.26. resolving this negative here, into an affirmative, expresses it; Be angry, and sin not. He might have this place in his mind also. However, the words he takes from Psal. 4.4. Stand in awe, &c. as has been showed there.

V. 9. {For all evildoers shall be cut off} Psal. 55.23.

V. 10. {For yet a little while and the wicked shall not be} He corrects the impatience of our nature, which cannot abide till the fullness of God’s time come.

V. 11. {But the meek shall inherit the earth} Mat. 5.5.

V. 12. {The wicked plotteth against the just} The godly are assured that the power and craft of the wicked shall not prevail against them, but fall on their necks, and therefore ought patiently to abide God’s time, and in the meanwhile bewail their sins, and offer up their tears as a sacrifice of their obedience.

{plotteth} Or, practiseth.

{gnasheth upon him with his teeth} Psal. 35.16.

V. 13. {The Lord shall laugh at him} Psal. 2.4.

V. 14. {such as be of upright conversation} Heb. the upright of way.

V. 15. {Their sword shall enter into their own heart} Their plots shall hurt themselves, and not others, whom they sought to hurt.

V. 16. {A little that a righteous man hath} This is the way that many ancient philosophers have gone, and after them some ancient Fathers, in vindication of the divine providence, showing with much wit, and eloquence, that happiness does not consist in abundance, nor greatness; or anything else that ordinary men most gaze upon with greatest admiration, or hunt after, with equal thirst and greediness; but in moderation, and a contented mind: which a mean fortune, as they argue and prove at large, is more likely to afford, than a great. So that in very deed, he is not rich properly, that has riches; nor he happy, that has the outwards of happiness; but he both rich and happy, truly and really, that enjoys himself, in what condition soever, with competent comfort and a thankful heart. See Prov. 15.16. & 16.8. and again, 10.22. & Eccles. 5.19. & 6.2. But all this granted as true, and pertinent; yet because it is certain, that there be many rich wicked men, that enjoy their means, even to the last, not a few, with contentment enough; and many, good and godly, oppressed with poverty, and other evils, who though in their greatest extremities, they submit in heart and will to God, yet are, otherwise, very sensible of their wants, and miseries; it will not therefore serve for an absolute, or general answer, to meet with all objections, in this point of providence.

V. 17. {For the arms of the wicked shall be broken} Psal. 10.15. All their strength to do hurt withal, Ezek. 30.24.

{the Lord upholdeth the righteous} Though they be weak.

V. 18. {The Lord knoweth the days of the upright} God knows what dangers hang over his, and by what means to deliver them. See ver. 23, &c.

V. 19. {They shall be satisfied} For God will give them contented minds, and that which shall be necessary, Psal. 33.19.

V. 20. {as the fat of lambs} They shall vanish away suddenly and eternally: for they are fed for the day of slaughter. In the Hebrew כיקר כרים, which by some is translated, velut preciosum camporum: which also is followed by some Rabbins. It is sure enough, that the word כרים, as it signifies agnus, (rams or lambs;) so also, fields and pastures. So preciosum camporum, or, the preciousness of the fields, would be the flower of the field; (to which the life of man is elsewhere compared:) precious for the beauty, though not for the use. Some think that יקר, by a metathesis, may be taken for ירק; and then it would be plainly, the grass of the field. Some of the Rabbins expounded it of the morning light, which soon passes away. But our translation is the most received, and as warrantable as any. In the expression, there is a tacit allusion to the sacrifices of the Law: in which, by express Law, Lev. 3. (often repeated in that chapter,) the fat of beasts offered was to be burned upon the altar, and so to consume in smoke.

V. 21. {borrowed} Deut. 28.44.

{but the righteous sheweth mercy} God so furnishes him with his blessings, that he is able to help others, Psal. 112.5.

{giveth} Psal. 112.9. And, It is more blessed to give, than to receive, (which was one of our Savior’s apophthegms,) Acts 20.35.

V. 22. {such as be blessed of him} Of the Lord, verse 22.

V. 23. {The steps of a good man are ordered by the Lord} The steps of such a man; that is, of a man blessed of God, ver. 22. God prospers the faithful, who walk in his way with an upright conscience, Jer. 10.23.

{ordered} Or, established.

V. 24. {Though he fall, he shall not utterly be cast down} Prov. 24.16. 2 Cor. 4.9. When God does exercise his faithful with divers temptations, Prov. 24.16.

{upholdeth him with his hand} Or, upholdeth his hand.

V. 25. {I have been young, and now am old, &c.} The words are very express and emphatical; and out of doubt, literally intended, as they sound: though there be, who because they could not fancy the literal, have devised a spiritual sense, who would have this bread here mentioned, to be meant of spiritual, not material bread, food: and others would make it an hyperbolical speech. But neither the tenor of the words, being so express, as I have said, will bear the one; nor the ratio contextus, or general scope and drift of the words, the other. David therefore spoke this; according to his own experience; and if other men’s experience does not agree with his, in this particular, it is no wonder. Which is a way of reconciling many different, yea contrary speeches and assertions, to truth; because as the experience of men in divers things, is divers, so their opinions; and as their opinions, so their words. Varia circa haec opinio, ex ingenio cujusque vel casu: says Pliny very well in a place, speaking of a much controverted matter. In this very point of providence, of the happiness or unhappiness of the righteous, &c. in this world, men of good judgment and experience, speak very differently, differently deciding the matter according to their own experience, which according to variety of times and places (besides other circumstances) may vary very much.

But in general, to make the observation as general as it can be made, it must in the first place be observed, that all such, either speeches, or promises, must always be understood with an exception of times of general calamities, and inundations, as it were: for then (in point of suffering) all men, both just and unjust, even innocent children, as others, are (for the most part) equally involved. See before upon Psal. 11.3. If the foundations be destroyed, &c. Secondly, by his seed may be understood they only, that follow the steps of their fathers, in treading paths of holiness and piety. If they degenerate, that may alter the case. Thirdly, by צדיק (translated here, the just,) may properly be understood the merciful, and charitable; as the word is sometimes taken: whence it is, that צדקה is ordinarily taken among the Jews, for alms. Now, though he deserve not the title of a righteous man in general, that is unmerciful, yet there be degrees of goodness and mercy, in point of alms and relieving of the poor. And, of a more peculiar promise made to the merciful, see Prov. 19.17. & Psal. 41.1, &c. according to some translations.

V. 26. {ever} Heb. all the day.

{his seed is blessed} Though the just man be liberal in his life, yet God blesses his posterity, that they want not. This David speaks, of that which himself had observed.

V. 27. {Depart from evil} Psal. 34.14.

V. 28. {they are preserved for ever} See before, upon verse second, For they shall soon be cut down, &c.

V. 29. {inherit the land} Prov. 2.21.

{dwell therein for ever} He shall not be driven out of it till he die.

V. 30. {The mouth of the righteous speaketh wisdom} Matth. 12.35.

V. 31. {The Law of God is in his heart} Psal. 40.8.

{steps} Or, goings.

V. 33. {condemn him} Or, suffer him to be condemned, Psal. 109.31.

V. 34. {keep his way} Psal. 18.21.

{see it} Psal. 91.8.

V. 35. {a green bay tree} In the margin, a green tree, that groweth in his own soil; which agrees better with the propriety of the Hebrew word אזרח, indigena, properly. And it stands with reason, that a tree so growing, should be more flourishing, and lasting, than those that grow in a ground that is not natural to them. Some would have a bay-tree particularly meant; and some, a cedar.

V. 36. {Yet he passed away, and lo he was not} The transitoriness and vanishing condition of wicked prospering men, as here by David, and elsewhere; so by Job (by them that speak there in Job I mean) is largely pressed and insisted upon, Job 20. and elsewhere. Now this transitoriness being, for the most part, as true of the prosperity of the just, as of the unjust, why here more particularly applied to these, see before upon the first and second verses. Here also, in further confirmation of the same, it may be observed, that the very word here used, to pass away, is the word both by St. Paul, and St. John, used to set out the vanity of all worldly pomp and glory, in general. A very proper word indeed it is to that purpose, as any that can be thought of. St. Paul’s words, 1 Cor. 7.31. are, For the fashion of this world passeth away. Where the word σχῆμα, or fashion, is to the same purpose, a very pregnant and emphatical word, as by Greek Interpreters is excellently well showed. St. John’s words, are not less emphatical, 1 Joh. 2.15,16,17. Love not the world, &c. For all that is in the world, &c. And the world passeth away, and the lust thereof: it follows, But he that doth the will of God abideth for ever. Where we have that antithesis, which (upon the first and second verses) we have spoken of, of the different condition of the just from the unjust, in point of worldly prosperity, (which by David and other writers of the Old Testament is sometimes altogether omitted; sometimes obscurely pointed at, as by dwelling in the land for ever, verse 29. of this Psalm: or the like,) clearly expressed. See also upon Psal. 73.20. When thou awakest, &c.

V. 37. {Mark the perfect man} He exhorts the faithful to mark diligently the examples of God’s mercies, and also of his judgments, and assures them they shall not lose their labor.

V. 38. {end of the wicked shall be cut off} The Hebrew word אחרית, signifies posterity likewise; but that signification is not so proper here, because it is more likely that as it is in the former verse, so here also it must be taken. But there, (the end of that man is peace,) it would be very improper to take it so: no reason therefore that we should seek a new interpretation here which the sense requires not; and would make the coherence worse. The same word אחרית, signifies also reward, as Prov. 23.18. For surely there is an end, and thine expectation shall not be cut off. So there in the text; but in the margin, reward: as by others also it is expounded. And so τέλος in the New Testament is taken sometimes. This I note the rather, not that the difference itself, whether end, or reward, is much considerable; but the better to compare these words of David, with a parallel place of St. Paul’s; taking the next verse also, (part of it; But the salvation of the righteous is from the Lord;) as part: The words of St. Paul are these; For the wages of sin is death: (here, the end of the wicked shall be cut off;) But the gift of God is eternal life through Jesus Christ our Lord. See also upon Psal. 55.23. bloody and deceitful men.

V. 39. {But the salvation of the righteous is of the Lord} He shows, that the patient hope of the godly is never in vain, but in the end, has good success, though for a time God prove them with sundry temptations.

PSALM XXXVIII

TITLE

{to bring to remembrance} Psal. 70.1. To put himself and others in mind of God’s chastisement on him for his sin, that the fruit of it might continue by frequent remembrance. So some learned men here, who though they please themselves in it, and would not by no means that להזכיר here should be the beginning of some known song, as elsewhere in divers other titles other words according to common opinion, which themselves are not against. Yet I know no ground they have for it, but their own conceit: to which if we may indulge here, why may not others upon other titles? which most of best Interpreters dislike: as before has been said, more than once, upon divers titles.

But they that send us to 1 Chron. 16.4. Exod. 30.10. as, besides that accurate English examiner of words, and Scripture phrases; I find learned Diod. does, (but that his quotations are misprinted in the late Folio edition, and would trouble a man that had no other help:) they may well be thought to speak to the purpose, and upon good ground, as I conceive. For first, in that first place, 1 Chron. 16.4. And he appointed certain of the Levites to minister before the Ark of the Lord, and to record (ולהזכיר) and to thank and to praise the Lord God of Israel: there we have the very word, that is here; Englished (and so it might have done here well: or this that is here, there: for the help and benefit of them, that cannot have recourse to the original text:) to record. Whereby it does appear that, as to thank and praise; so to record, was a particular head, for which (as in all probability the words seem to import,) certain songs, psalms, hymns, or prayers were appointed. If any such; why not those, (but two in all in the whole book; this, and Psal. 70. Make haste O God, &c.) that bear that title? I do not say, those only; since we find but two: but those, certainly, that have that inscription.

But this granted, that this title has reference to that place; yet it may further be doubted, what is the effect and purport of the words, to record; or, to bring to remembrance. We are told it is a phrase taken from sacrifices, wherein there were certain offerings named of memorial. So indeed, Exod. 30.13. Levit. 2.2. and 9. and elsewhere. This is likely: But then here again we meet with new doubts, why those offerings were called, a memorial. Some say, because it called into God’s remembrance (speaking this by allowance, according to men) his covenant, to accept the service of faith, which his people offer to him by Christ. Much more is said to the same purpose, grounded upon allegorical interpretations, of the oil and frankincense, mentioned Levit. 2.2. But not much to be collected from thence, that can be very pertinent here.

The words of the Angel to Cornelius, Acts 10.4. may be as much, or more perchance, to our purpose: Thy prayers and thine alms are come up for a memorial before God. There also Interpreters agree, that allusion is made to those offerings. To say, that this is the title of a Psalm composed by David to put God in mind, that he may help him, &c. as some do hence: I conceive this to be too general. There is no question but there is somewhat in it more than so. It is an expression of some great confidence, certainly; or of some pressing motive, in great extremity; but upon what especially grounded, is not easy to determine. By comparing divers Scripture places and phrases, especially Psal. 20.3. Remember all thy offerings, and accept thy burnt sacrifice: (יזכר there too, from the same זכר to remember:) I think it very probable, that David by this word and title, in this his extremity (which is conceived to have been some great sickness,) does put God in mind of his constant zeal to his service, and more particularly of some things done by him in relation to it, which he was confident God had taken special notice of. Somewhat to this purpose we have in Hezekiah his prayer (and that too, upon occasion of sickness, and danger of imminent death) Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, Esay 38.3. Lord remember David, and all his afflictions: How he sware unto the Lord, &c. Psal. 132.1,2,3,4,5. that too, very pertinent, as I conceive, to this purpose. See more there.

Verse 1. {Rebuke me not in thy wrath} He desires not to be exempted from God’s rod, but that he would so moderate his hand, that he might be able to bear it, Psal. 6.1. Jer. 10.24. Of God’s wrath, how to be understood, see upon Psal. 90.11. Even according to thy fear, so is thy wrath.

V. 2. {thine arrows stick fast in me} The diseases you have inflicted upon me, Job 6.4.

V. 3. {rest} Heb. peace or, health.

{because of my sin} Here David goes the right way to obtain his desire, and to make his prayers available, when he reflects upon himself, ascribing the cause of his misery, to his sins. Job 33.23. If there be a messenger with him, &c. and verse 27. if any say, I have sinned, &c. We may be sure, that God afflicts no man, but for sin; though there may be other concurrent causes for particular afflictions, as God’s glory, or the like; and sometimes, some blessing intended to the patient himself, as the consequent (as it does fall out sometimes: Periissem nisi periissem, &c.) of that affliction; or the avoiding of some greater evil. When therefore our Savior says of the blind man, so born; that neither for his, nor his parents’ sins (John 9.3.) that had happened unto him: it must be understood comparatively, not unto him, rather, to others, because of his, (he could not be guilty of any, but original sin; common unto all:) or his parents’ sins greater than others: but that God, &c. as elsewhere in the case of them upon whom the Tower in Siloam fell, &c. our Savior does expound himself, Luke 13.1,2, &c.

V. 4. {mine iniquities are gone over mine head} They flow over my head like waters ready to drown me, Psal. 42.7.

V. 5. {because of my foolishness} It is ordinary to the Scripture, to comprehend any sin under the name of folly. See upon Psal. 14.1. The fool hath said in his heart, &c. More particularly, such as bring diseases upon themselves through their excesses and transgressions, may be called fools; (Fools because of their transgression, and because of their iniquity, are afflicted. Their soul abhorreth all manner of meat, &c. Psal. 107.17,18.) because diseases are properly the rod of the Lord, and, the rod for the fool’s back, seems to have been a proverb among the Jews, Prov. 26.3. & 10.13.

V. 6. {troubled} Heb. wryed.

{go mourning all the day long} Job 30.28. Psal. 35.14. and 42.9.

V. 7. {For my loins are filled with a loathsome disease} The original word נקלה might as well (as by divers other Interpreters,) have been translated, with scorching, or vehement heat, (ardore:) those parts being subject to divers inflammations, and sharp pains, as Nephritis, and the like: and so the impertinency of some Expositors (and more Readers, perchance) might have been prevented, which would have David here to complain of some disease, (quod verecundè non possit nominari:) which cannot modestly be named: more immodest they that can entertain any such suspicion, upon so light a cause. Whether any outward corporal disease, (whatever it was,) was the occasion of this Psalm, as most suspect, and divers words in this, and other verses of it seem to import; I will not take upon me absolutely to determine. I am the more inclinable to believe it, because of the title. See there. However, it must be confessed, that there be no words in the whole Psalm, but may admit of a metaphorical interpretation, warrantable by other places of Scripture, where the miserable condition of a sinner is set out by corporal diseases: as particularly, Esay 1.5,6. The whole head is sick: and the whole heart faint. From the sole of the foot,—but wounds and bruises, and putrifying sores, &c. But whatever we judge of the rest, some whereof (as before is said) seem very literally to import a corporal disease: this particular verse may very well admit a metaphorical sense: and to that purpose the Greek translation (αἱ ψόαι μου ἐπλήσθησαν ἐμπαιγμάτων) my loins are filled with illusions, or contempt: since that too, the original will bear, would not perchance be much amiss. A very like metaphorical expression to this (if we like to make a metaphor of it) we have Lament. 3.13,14. He hath caused the arrows of his quiver to enter into my reins. I was a derision to all my people, &c.

V. 8. {I have roared by reason of the disquietness of my heart} This example warns us never to despair, be the torment never so great, but always to cry unto God with sure trust, for deliverance, Psal. 32.3.

V. 9. {Lord all my desire is before thee, and my groaning is not hid from thee} A great argument of a well-grounded faith, and a special comfort in affliction, to be confident, whilst we groan under misery, and have done so a long time; yet still to be confident, that God does behold and see: takes notice of our sufferings, our patience, our tears, our sighs: in a word, is present with us, as a witness, and spectator; when as a helper, and deliverer, he seems furthest off. It does add much courage and valor to a soldier, that is not a very rascal; even to put him upon extraordinary enterprises, and to endure more than can reasonably be expected; if his general or captain be present, and takes notice of what he does. Now from this, and other like places (see also upon Psal. 33.13. The Lord looketh) we may conclude, when David, as frequently, does expostulate with God, why he is absent; stands far; hides himself, and the like; how he is to be understood: There is no question, but he believed, when he so spoke; as he did here: but here speaks simply and positively, as he believed; there, by a double figure, (ἀνθρωποπάθεια, and a metalepsis:) as common use, and language suggested. It is not possible that men (especially, in any passion, or affliction) should speak unto God, or of God, but in the language of men: and God does allow of it: for himself (by a divine condescension) uses so to speak unto men: yet such expressions have been the occasion of many gross mistakes.

V. 10. {My heart panteth} Heb. runneth about, or, is tossed to and fro: meaning, that he was destitute of all help and counsel.

{it also is gone from me} In the Hebrew it is הם, not הוא: they also are not with me; or, are gone from me: as the words are translated by others; meaning his eyes; which, he says, were not with him, because he had lost the use of them. The sense is the same.

{is gone from me} Heb. is not with me.

V. 11. {sore} Heb. stroke.

{my kinsmen} Or, my neighbours.

{my kinsmen stand afar off} Partly for fear, and partly for pride; they denied all duty and friendship, Psal. 31.11.

V. 12. {lay snares for me} To trouble me further, who was sick already.

V. 13. {But I, as a deaf man, heard not} For I can have no audience before men; and therefore patiently wait for the help of God, Psal. 39.9. 2 Sam. 16.9,10.

V. 15. {For in thee, O Lord, do I hope} He shows a reason of his silence, because he expected help from God.

{in thee, O Lord, do I hope} Or, thee do I wait for.

{hear} Or, answer.

V. 16. {For I said, Hear me, lest otherwise they should rejoice over me} David uses here a very pressing motive, as may be gathered from Proverbs 24.17,18. of which, see before upon Psal. 35.4. Let them be confounded, &c. Much like to this, is that expression, in God’s own person, Deut. 32.27. Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely; that is, should be insolent, should insult, and magnify themselves; as the Chaldee there, and Psal. 40.8. or unmercifully rejoice without any sense of humanity, forgetting what relation all men have to one another by nature.

{when my foot slippeth, they magnify themselves against me} That is, if they see that you succor me not in time, they will mock and triumph, as though you had forsaken me.

V. 17. {For I am ready to halt} I am without hope to recover my strength. See Psal. 35.15. and Jerem. 20.10. All my familiars, &c.

{to halt} Heb. for halting.

V. 18. {For I will declare mine iniquity} Prov. 28.13. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them, shall have mercy. But some Interpreters would not have iniquity, and sin, taken here properly, as Psal. 32.5. I acknowledged, &c. but, as often elsewhere, for the punishment of sin and iniquity; as intending to say, that whilst he freely bemoaned himself, and sadly deplored his lamentable condition, showing himself thereby thoroughly sensible of God’s heavy wrath and indignation against him; (a thing which all men upon such occasions are not always very prone to do; some rather, through height of spirit, affecting to conceal part of their sufferings, as well as they can; than to abase themselves, as they interpret it, to such low complaints, and acknowledgments:) his enemies, &c. This sense may be allowed of, I grant: yet I rather prefer the former, as more literal, and not less proper to the coherence. But whereas it is here rendered in the future; I would have it (with most Interpreters) in the present, or preterit: I declare; and, I am sorry: (or, I have declared, &c.) the words so taken affording a doctrine very considerable and useful: to wit, that a man, a godly man, such a one as David was, may confess, and be sorry for his sins, and do whatsoever else does belong to true repentance, and yet for all that find no ease or amendment; (as to the particular grief:) either not at all, whilst he lives; which probably might be St. Paul’s own case, 2 Cor. 12.8,9. For this thing I besought the Lord thrice, &c. but is certainly, and has been at all times, the case of many truly godly and religious: or not presently; some being put off longer, for months, or years perchance; some, not so long, yet not so soon delivered, as from the sincerity of their repentance and conversion unto God, (if not well prepared and practiced in this point:) they might expect, and promise themselves: which seems to have been David’s case here. He had found it otherwise, at other times: as when he said, I acknowledged my sin, &c. Psal. 32.5. but now the case was altered. And yet, all for the best, doubtless: as David himself might find and acknowledge afterwards. Where therefore God says, Call upon me in the day of trouble, I will deliver thee, &c. Psal. 50.15. it must be understood with due limitation, except God have a further special end in our sufferings, besides our chastisement: which nevertheless is not without a respect to some particular good to accrue to ourselves thereby; for which it is our duty, as submissive children, to trust God as a Father, though we discern not, at present, wherein, or how.

V. 19. {But mine enemies are lively} In my greatest weakness they were strongest.

{are lively} Heb. being living, are strong.

{they that hate me wrongfully are multiplied} Psal. 64.4.

V. 20. {render evil for good} Psal. 35.12. & 109.5.

{because I follow the thing that good is} 1 Joh. 3.12. He had rather have the hatred of all the world for his piety, than fail in any part of his duty to God-ward. And again, because I follow the thing that good is: not to commend, but to comfort himself, in his sufferings, because he suffered for a good cause, and for God. For if otherwise; he had had no reason to complain. For what glory is it, if when ye be buffeted for your faults, ye take it patiently? But if when ye do well, &c. 1 Pet. 2.20.

V. 22. {to help} Heb. for my help.

{O Lord my salvation} Which uses to deliver me, and I look to be delivered by you now.

PSALM XXXIX

TITLE

{Jeduthun} 1 Chr. 25.1.

Verse 1. {I said I will take heed to my ways} This Psalm, if in things equally sacred and divine, comparison may be made without offense, well deserves to have place among the chiefest and choicest of the whole book, as containing instruction of special use, and comprehending in few words, but very pithily and loftily too, the chiefest motives unto godliness, and that which being well pondered, and understood, may suffice unto any man, without any further persuasion, or exhortation; to bring him to heaven. It is therefore very strange to me, that some Expositors (of best account) should so mistake the drift of the Psalmist, as if his intention had been to make confession unto God of his sin, a sin of impatience, and over-bold expostulation with God; and that so punctually and particularly, that his very words which he had used unadvisedly, might stand upon record to all ages. A thing not very probable, I think; especially being many; except they had told us to what use, or end. But the ground of their mistake, as does appear, is this: David, as he professes at the beginning of the Psalm, had proposed to himself to take heed, that he might not offend with his tongue. But not being able to hold, burst out at last, and spoke, as himself relates. Upon which they infer, that what himself makes himself to have spoken, must needs be such, as should not have been spoken: and thereupon they seek out interpretations, of his words, to fit their purpose, which have no ground at all of any truth, or probability; as may easily appear by comparing them (an easy task) with other like places of Scripture. A very great mistake, as I hope we shall make clear; whether more reproachful to David himself, or prejudicial to the Reader, who by their false glosses is bereaved of the fruit of his doctrine; I know not.

What the aim of the Psalmist was in this Psalm, will more certainly appear, if we compare it with Psalm 49. Hear this all ye people. That too, a most heavenly Psalm, and of special use: as of one subject, so of one method, both. First they begin with a pretty large preface, to make the matter more solemn and considerable: as the manner of all Oriental writers upon extraordinary subjects and occasions, has been, and is to this day. Then, they set out most emphatically and pithily, the vanity of all worldly things, the brevity of this our mortal life: so short, so brittle, so soon forgotten, that no wise man, be he never so rich, or so great, can promise himself any solid happiness in this world. Upon this conclusion, that this present life is nothing but mere wretchedness and vanity; the use, or inference in both Psalms is the same, that they that would be happy, must look further than this world, and trust to God for future good, which may have the truth and reality of good, or happiness; all men’s aim, and desire. But this is more fully expressed in the 49. Psalm, But God will redeem my soul from the power of the grave, for he shall receive me: Selah: (see there the note) than it is here, (and yet here, plainly enough, according to the condition of those times, and measure of light; whereof see upon Psal. 37.1. Fret not thyself:) And now Lord, what wait I for? my hope is in thee: verse 7. See there. See also upon the last words, before I go hence and be no more.

When therefore the Psalmist says here in the preface, that he purposed to take heed that he might not sin with his tongue, &c. it tends but to this, (in this place:) to make his Reader the more attentive, and to raise an expectation of what he was to say. For if he that had made a vow of silence, as it were, accounting it great wisdom (as it has always been by wise men) that he could hold his peace, even when he might have spoken seasonably perchance; yet even then exercised himself, as a man void of all ambition, and ostentation of wit, self-conceit, and the like; to hold his peace; in great humility suspecting himself, lest he might offend: if nevertheless after long silence, and command of himself, he was forced by a violent inward flame (that is, by divine instinct, and inspiration:) to open his mouth, and publicly to vent his thoughts: surely we may well expect, that it is no ordinary petty thing, that he will speak: but somewhat that may both argue his wisdom, and be of some consequence to the hearer.

Much to this purpose, but much longer, is the preface of Elihu, in Job, Chapter 32.6,7, &c. And Elihu the son of Barakel the Buzite answered and said; I am young, and ye are very old; wherefore I was afraid, &c. and verse 18,19. For I am full of matter, the spirit within me constraineth me: behold my belly is as wine, which hath no vent, it is ready to burst, &c. After his preface our Psalmist his first words are: Lord make me to know mine end, and the measure of my days, what it is: that I may know how frail I am: verse 4. Are these words of impatient murmuring against God, as some make them? Why more these, than so many in the Scripture, as plain and peremptory to that end? But what then is the drift? what is it, that the Psalmist does aim at, by these words? If the context of the words do not, (which I think it does:) sufficiently import, we may learn from Moses’ song, Ps. 90. where Moses having in very high terms insisted upon the vanity of man; he proceeds in the 12. verse, in these words: So teach us to number our days, that we may apply our hearts unto wisdom. And this is the way so much commended and insisted upon by ancient philosophers and wise men, in their disputations and commentations of man’s summum bonum; or, true happiness, wherein it consists: showing very well, and with much evidence of reason, as well as eloquence, that it cannot be, that it should be found in the enjoyment of worldly goods: but in this, grossly mistaking, most of them; that instead of going to God for it, in his beatifical vision in another world: they place it in the soul of man, (terminative:) and in the natural constitution of it; endowed with such and such qualities; making a very god of it: which to make good, so much has been written by so many men of excellent parts, with so much eloquence, and subtlety, as indeed cannot be read without admiration of their parts; and yet to very little purpose, as to finding of anything, that can really satisfy the soul of man, in the pursuit of solid happiness.

{I will keep my mouth with a bridle} As a beast is muzzled. Corruption must be kept in by violence, Jam. 1.26.

{keep my mouth with a bridle} Heb. Keep the bridle to my mouth.

{my mouth with a bridle} Heb. a bridle, or muzzle for my mouth.

V. 2. {I was dumb with silence} Though he thought to have kept silence in the presence of the wicked, yet his sorrow caused him to change his mind.

{I held my peace even from good} Some think he might mean, that in great humility he did forbear in his affliction, to speak to his own justification, by telling some of his good deeds, or the like. But if it were humility in him, to forbear the mention of such, in his sufferings; it would relish of too much arrogancy, now to tell God, or men, of this his forbearing. Except this good, have reference to his enemies only, against whom he might justify himself, as unjustly, and unthankfully too, perchance, persecuted by them; though at the same time he might accuse himself before God. But the most approved sense is, that he did altogether forbear to speak, be it that which was good, much more that which was bad, and offensive. Such an expression we have (which will much clear this) Gen. 31.29. Take thou heed that thou speak not to Jacob either good or evil. It is apparent enough from the context, that there was no intention to forbid Esau to use his brother kindly, either by words or deeds; but only, that he should not meddle with him to hurt him. So Numb. 23.25. And Balak said unto Balaam, Neither curse them at all, (which yet, as appears by the context, he did extremely desire, and earnestly endeavor) nor bless them at all. The observation of such idioms, or peculiar expressions, does often bring great light to obscure places, at which many are not a little puzzled.

{stirred} Heb. troubled.

V. 4. {How frail I am} Or, what time I have here. See before upon verse 1. I said I will.

V. 5. {Behold thou hast made my days as a hand breadth} See upon Psal. 1.3. And he shall be, &c.

{an hand’s breadth} Heb. hand breadths.

{mine age is nothing before thee} Psal. 90.4.

{at his best state} Heb. settled.

{vanity} Psal. 62.9. & 144.4.

V. 6. {a vain shew} Heb. an image. See upon Psal. 73.20. when thou awakest thou shalt despise their image, and 73.36. Yet he passed away, &c.

{and knoweth not who shall gather them} Whether his children or strangers; and this troubles him, Eccl. 2.18,19.

V. 7. {And now, Lord, what wait I for? my hope} A hope, of immortality, certainly: or full of immortality, as the Author of Wisdom speaks, 3.4. See upon Psal. 73.1,2. See Eph. 2.12. having no hope, of immortality; that is: as appears, 1 Thes. 4.13. that ye sorrow not, even as others which have no hope. See also ver. 12. for I am a stranger with thee, &c. compared with Heb. 11.13,14,15,16. These all died in faith, and confessed that they were strangers and pilgrims on the earth. For they that say such things, &c. See also upon Prov. 10.28. The hope of the righteous.

V. 8. {make me not the reproach of the foolish} Of the wicked, in general, see upon Psal. 31.5. & 14.1. but here (foolish) more particularly, such, who by what happens unto men in this world, judge of men’s merits, and God’s love, or anger, towards them. Of whom the Psalmist elsewhere, A brutish man knoweth not, neither doth a fool understand this: When the wicked spring as the grass, &c.

V. 9. {I was dumb} I do not conceive that these words have relation to those in the preface, I was dumb with silence, &c. for so, besides other reasons from the matter itself, he should contradict himself: for how dumb here again, after he had said, that he did speak, &c. I know it may be interpreted of a renewed resolution of silence, and submission, upon better thoughts, &c. but I have said enough already upon the first verse, in opposition to the main ground of this interpretation. These words therefore must be referred to those in the seventh verse. And now Lord what wait I for? my hope is in thee: as a consequent of that hope. For what more available, to make a man to bear any worldly cross or affliction patiently, than to have hope in God, after this life? For which cause we faint not, says the Apostle: why? For our light affliction, which is but for a moment, &c. While we look not at the things which are seen, &c. 2 Cor. 4.16,17,18. Should not we take all things patiently at his hands in this world (because thou didst it,) in this momentary life; from whom we expect so much good, such lasting joys in another world?

{was} Or, am.

{opened} Or, open.

V. 10. {blow} Heb. conflict.

V. 11. {Thou makest} Though your open plagues light not upon him, yet your secret curse continually frets them.

{his beauty to consume away} Heb. that which is to be desired in him to melt away. The word signifies, all that is desirable in him, as health, force, strength, beauty.

{like a moth} Suddenly, or as a moth is crushed, Job 4.19,20; insensibly, as a moth devours a garment, Job 13.28. Hos. 5.12.

{surely every man is vanity} Though in a natural course man discerns not himself to be vanity, yet when God’s anger lays hold on him, it appears what he is. He alludes to the names of Adam and Abel; as also, Psal. 144.4.

V. 12. {for I am a stranger} Lev. 25.23. 1 Chr. 29.15. Psal. 119.19. Heb. 11.13. 1 Pet. 2.11. I have but a while to stay, and flee to your protection, therefore spare me, Psal. 102.23,24. and 119.84. See before on v. 7. And now Lord, &c.

{as all my fathers were} Protect me, as you have done my fathers, being strangers as I am, Gen. 47.9.

V. 13. {before I go hence} He shows that he should die quickly, unless God gave him ease.

{and be no more} Somebody may be scandalized at this expression, as an intimation of utter abolishment. God forbid. The original word, very elegant, (ואינני that is, verbatim, & non ego.) might have borne a more favorable translation, and be no more seen, or found; to wit, among men. So of Enoch, Gen. 5.24. And Enoch walked with God, and he was not: (Heb. ואיננו, & non ille: οὐχ εὑρίσκετο: was not found: Heb. 11.5.) for God took him. I hope it is clear enough, that a man may be said, not to be, or to be no more, according to this translation, that yet has a better being elsewhere. The same phrase is used by Daniel, concerning the Messias: but we need no more proof.

PSALM XL

Verse 1. {I waited patiently} Heb. In waiting I waited. Though God deferred his help, yet he patiently abode, till he was heard, Psal. 37.7. See also upon Psal. 70.1. make haste to help.

V. 2. {out of an horrible pit} He has delivered me from most great dangers. The word signifies, a dungeon, which echoes and resounds with dreadful noises.

{and horrible pit} Heb. a pit of noise.

{miry clay} Psal. 69.2. Jer. 38.6. Zech. 9.11.

V. 3. {a new song} That is, a special occasion to praise him: for God’s benefits are so many occasions for us to praise his Name.

V. 4. {and respecteth not the proud} To follow their example; which he must needs do, that trusts not only in the LORD.

V. 5. {Many, O Lord my God, are thy wonderful works} The coherence of these words, with the following verses, is generally conceived to be this: First David insists upon some particular mercy and deliverance, (the subject and occasion this Psalm) of which being very sensible, he proceeds to a more general consideration of God’s infinite goodness and mercy towards mankind with great admiration, which he does here set out by way of exclamation, and being desirous to approve to God his thankful heart to the utmost of his power, he falls into a consideration of that worship and service, which he conceives would be to God most acceptable: not oblations and sacrifices, which most Jews of those times, as well hypocrites, as others; upon such extraordinary occasions, were ready enough to offer; but sincere and absolute obedience, &c. This as I do not reject, but rather commend to others as probable and warrantable enough: so I conceive another reason may be given of the coherence, though not so obvious, yet perchance not less pertinent: which is thus; David being to say, (as he does in the following verses) there was a way to serve God without the oblations and sacrifices appointed by the Law, by yielding (so far as corrupt nature is capable) perfect obedience to the moral Law; that is, in effect, by holiness of life and conversation; upon which follows, that in all nations they that feared God, and did that which is right and just before God, to the utmost of their power (or, as S. Peter, that work righteousness) are accepted with him, Act. 10.35. A secret of God’s dispensation not so fully revealed in those days; nor among ordinary Jews very readily entertained, when it was afterwards more fully divulged by the Gospel; David, therefore as a prophet, partly; and partly as one, who for his extraordinary piety, and degree of favor, and acceptation with God, was made privy to the counsel and ways of God far above other men; before he deliver this doctrine, with admiration he begins with a contemplation of God’s wisdom and goodness in ordering the means of men’s salvation: like as in the 50. Psalm also, being to treat of the same matter, he begins with a very solemn preface, suitable to the nature of the thing. See the application of these words of David, made by the Apostle, Heb. 10.5,6,7, &c. Yet for the words that are here used, those Psal. 139.17,18. how precious, also, are thy thoughts unto me, O God, &c. though spoken upon another occasion (but that too, God’s power and providence towards men, but in another kind), come nearest unto them.

{they cannot be reckoned up in order unto thee} Or, none can order them unto thee.

V. 6. {mine ears hast thou opened} It passes for current among all Expositors of our times, both of this and the former age, that David by these words, does allude to the law concerning servants Exod. 21.6. and his master shall bore his ear through with an awl, and he shall serve him for ever. One only (but of the most considerable) I find, who calls it coactam argutiam. True it is, that the law speaks but of one ear to be bored; and here we have the plural, ears. Whence we may well infer, to which the very context does also lead, that David had a further aim and meaning, of God’s fitting him for hearing, (since by hearing, especially comes believing, &c. Rom. 10.14,17.) by opening, not one of the two, but both his ears: to which purpose is that in Job also, Then he openeth, (or revealeth, or uncovereth) the ears of men, and sealeth their instruction, Job 33.16. Yet since obedience and conformity to the will of God (I delight to do thy will, O my God, &c.) is not also, only; but immediately spoken of and mentioned; it does not follow but that he might, and is very probable that he did allude to that Law and custom also. Besides that rite of boring there expressed, I would have those words also considered, And if that servant shall plainly say, I love my master, &c. to which the word delight here might have some reference. And as for that observation of ear in the singular, in the Law; and of ears, plural, or dual rather here; we might perchance retort upon the author of it his own words of coacta argutia, since that we had before out of Job in the dual, is afterwards repeated in the singular, chap. 36.10. He openeth also their ear to discipline; and ver. 15. of the same chapter, He delivereth the poor in his affliction, and openeth their ear (Heb. אזנם as in the tenth verse; though here translated, or at least printed, ears) in oppression.

These words of the Psalmist are cited by the Apostle in his Epistle to the Heb. 10.5. but there translated, a body thou hast prepared (or, fitted) me. Whence and how came this difference, is a great question. Some of great account have thought it probable, that this alteration was made by the Greek Translators (whose translation, because commonly then received, is often followed by the Apostles, and Evangelists, though varying from the Hebrew) of purpose, that the Gentiles, at whose request it was first undertaken, unacquainted with this custom of boring the ear of servants, might not be offended. And because it was the fashion of the said Gentiles, to print some marks upon the bodies of their slaves; they think the word of body was put instead of ear, to fit the expression better to their custom. But if offense were the thing that was feared, I do not see that this alteration could much help the matter; but rather make it worse; since that I do not read that such prints were wont to be made, but upon the bodies of rogues and fugitives, by way of ignominy and punishment; and not as fitting, or preparing the body for service.

But we need not trouble ourselves much about this alteration. For first (as the most learned of late have well observed) it came not from the Septuagint, it being a thing certain by the testimony of some ancients, and the vulgar Latin, (expressed out of the Greek, as all know) to this day, that ancient Greek copies of the Psalms had it ὠτία, ears, (as in the Hebrew) and not σῶμα, a body. And there be that say as much (some that have written upon the Epistle to the Hebrews) of that passage of the Apostles, that in some ancient copies it is found to this day ὠτία, and not σῶμα. But however, it is most probable to me, as to others of late, that this alteration was made by the Apostle himself; neither is it any alteration of sense, but only the expression made a little more general, and easier to be apprehended by them that should not be acquainted with that particular of the Law, of boring the ear of servants. The Hebrews, of one that was called (or at least, thought so) by God to some extraordinary duty, or action, were wont to say, (as before has been said) that he was, so and so, (as separated, in Saint Paul, of himself) from the womb. See before upon Psalm 22.9. that took me out of the womb. It may be this alteration might have some reference to that ordinary speech. But it may be more considerable to us, and of more necessity for the right understanding of this Psalm, to consider of the words the Apostle uses, in citing this passage; Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body, &c. When he cometh into the world, that is, when David represents (by the figure called Prosopopoeia) the Son of God, as now come into the world; and so the Apostle expresses himself elsewhere, where to the same purpose he says; And again, when he bringeth in the first born into the world, he saith, &c. Heb. 1.6. So that the Apostle takes these words, and those that follow, as many as are cited by him, to be spoken, and intended by David, not of himself, but of Christ. So some argue from those words of the Apostles. Of Christ indeed, especially; so much we would willingly grant: but that David himself should altogether be excluded, will not follow, by any necessary consequence from those words of the Apostles. But they press us further, That the words themselves will not bear it, because David could not say (they think) as of himself, and in his own person, Burnt-offering and sin-offering hast thou not required. For, say they, God had commanded them, and David, living under the Law, was obliged as much as any. But if this be all, the matter may be answered; and is indeed, by Mollerus upon this place, and others; though it seems their answers were not thought satisfactory.

But what then (for it would be too long, to enter upon the question of legal sacrifices, and their end, and to answer all objections) will they make of Jer. 7.22? For I spake not unto your fathers, nor commanded them in the day that I brought them out of the Land of Egypt, concerning burnt-offerings or sacrifices: But this thing commanded I them, saying, Obey my voice, &c. and of Hosea, For I desired mercy, and not sacrifice, Hos. 6.6. But we need go no further for an answer, than this very place of Hosea. For it follows: and the knowledge of God, more than burnt-offerings: so that in one, and the same verse, what in the first member is expressed by an absolute negative, is in the second, comparatively only rejected, to let us know how to interpret and understand the former also. And not only there it is so, but also Pro. 21.3. To do justice and judgment, is more acceptable to the Lord than sacrifice. And so (to instance in another example of the same nature) Luke 14.26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren and sisters, yea and his own life also, he cannot be my disciple. It might well seem strange, that he that elsewhere so strictly enjoins to love our enemies, should now bind us to hate them, whom nature itself teaches not Christians only, but even godless heathens, to love and to reverence. But Mat. 10.37. clears the business where that expression is: He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. So here then; thou didst not desire; thou hast not required; that is, comparatively: true obedience and spiritual worship, is that only worship which God for itself, and absolutely, requires or regards: Not any oblations, or sacrifices, nor anything at all, merely external, in comparison of that.

The objection therefore is not unanswerable but that David also (well understood) might speak the words. It would trouble a man more to apply this Psalm, (if wholly intended of him, as some have thought) unto Christ, by reason of these words in v. 12. For innumerable evils have compassed me about, mine iniquities have taken hold upon me, &c. But that also may receive a commodious interpretation, since עונתי may be translated, poenae meae, or crimina; as well as iniquitates; (as learned men, upon that of the Hebrews, have observed) and that there is no necessity at all if one part of a Psalm be intended of Christ, that all the rest, or the whole Psalm should. See more upon Psalm 69.5. O God thou knowest, &c.

V. 7. {Then said I, Lo I come: in the volume of the book it is written of me} There is not so much question of the meaning of the former verse, as there is of this; and not without reason; the words of this being of themselves, much obscurer. It would be a long work to gather all that has been said; which nevertheless, upon such an extraordinary occasion, we should the more willingly do, were it not that at the last, as we verily believe, the right meaning has been found; which to make plain here, and confirm, we conceive will be more to purpose, than to confute what has been said by others. Yet of that too, somewhat; that the Reader may the better be satisfied.

This, well translated here, (and so by all others, upon this place) in the volume of the book; is by the LXX. rendered, ἐν κεφαλίδι βιβλίου: (by the vulgar Latin, in capite libri:) which translation being retained by the Apostle, Heb. 10.7. it has much obscured the place, putting men to a search, what particular place or chap. in the beginning of the Bible, was intended, where Christ was mentioned to this purpose, here insisted upon by the Psalmist. Divers have been thought of, but not any found, generally satisfactory. But translating the Hebrew words, במגלת ספר, in the volume of the book (which is their proper signification) and taking this volume of the book, (so called from the old fashion of folding books into scrolls or rolls, both among Jews and other nations) κατ᾽ ἐξοχήν, for the Bible, or Old Testament at large, (so much of it, as was then extant) there shall we find indeed, in many places, serious exhortations and injunctions to all men in general, pretending to piety and religion, for conforming to the will of God, and keeping of his commandments: but for any that concern either Christ, or David particularly, to which those words may probably relate, we are yet to seek. It is true that Christ indeed is the chief object both of the Law and the Prophets; and that his passion in this book of Psalms, and in the Prophets, is spoken of, to which this obedience may be referred. But of his obedience or sufferings, I know nothing in the Law, but typically; and what is in the rest, to this purpose, is of a later date. And then for David, what shall be said of him? Somewhat is said, I know, to this purpose; That although the precepts of the Law be general, yet every godly man has a particular interest in them, and may appropriate them to himself: which in some sense I know may be said; but how to be applied to these words of the Psalmist, so express and so emphatical in the designation of a particular person, (in the volume of the book it is written of me, &c.) I do not see.

The first therefore, that began to see the right, (if we fail not in our judgment ourselves) are those, who by this volume of the book, understand a scroll or catalogue, wherein soldiers’ names were registered: Porro libri nomine Legem intelligi, &c. [That by the volume of the book, the Law of God, which prescribes to all men how to live godlily, (or, which is the rule of godliness unto all men,) should be understood, I do not think absurd. But nevertheless I take this to be the more genuine exposition, that David should profess himself in eorum catalogo censeri, to be of their number, enrolled by name, who yield obedience unto God:] So judicious Calvin upon the Epistle to the Hebrews. Now this once granted, that by מגלת ספר there is no necessity the Scripture should be understood, the words of themselves being general, which may as well be translated, in a volume of a book, as, in the volume of the book: and that by ספר any writings, evidences, bills, court-rolls, &c. may be understood, as Deut. 24.1. and in divers other places; as no man makes any question, then I see nothing why this should not be thought the most literal and convenient interpretation, that David should make here a solemn protestation of his purposed absolute obedience unto God, as one that were legally bound and obliged, by a written and registered covenant, or engagement. In instrumento (inquit) inter nos facto scriptum est, me facturum quicquid vis. Sic gladiatores auctoramentum faciebant uri, scindi, ferro necari. More to that purpose, in confirmation of this interpretation, you may find in learned Grotius his Annotations both upon the Epistle to the Hebrews, and upon the Psalms. Neither is it unusual to the Scripture, by mention of a book, to intimate the certainty and irrevocableness of things; as also to deliver things with more solemnity. Besides God’s book, Exod. 32.32,33. called the book of the living, Psal. 69.28. and the like: see Job 19.23, &c. Psal. 139.16. Neither will this interpretation of the words make the Apostle’s citation of them, or application less pertinent; if David (as his type) be understood to speak in Christ’s person. So the words may be ascribed to Christ, as well as to David; which is all can be made of that quotation, and is ordinary.

V. 8. {within my heart} Heb. in the midst of my bowels.

{my heart} Psal. 37.31. Jer. 31.33.

V. 9. {in the great congregation} In the church assembled in the sanctuary.

V. 10. {I have not hid thy righteousness within my heart} What is meant by these words, is fully declared by those that follow here: and those before, I have preached righteousness, &c. all, in effect, to this purpose; That he has not been slack and remiss in the execution of his charge: neither has he been afraid to tell men the truth with all convenient liberty. So S. Paul in his farewell speech to those of Ephesus: For I have not shunned to declare unto you all the counsel of God, Act. 20.27. The expression may seem contrary, though there be no contrariety of sense, to Psal. 119.11. Thy word have I hid in mine heart; to what purpose, appears by the words following, that I might not sin against thee. As public men, in relation to other men’s salvation, we must not hide the word: as private men, in relation to our own, we must. Or to speak yet more distinctly and properly; In the first expression, to hide, is to conceal: that must not be: it is a fault in any man. In the second, to hide, is to cherish; often to think of, and ruminate upon: that which Latin philosophers say, in interiorem animi partem, or, ima praecordia admittere: which must be done by all men, who make any use of the word of God, to their own salvation. Both expressions, proper in their kind we see: so that sometimes there may be both in the words and actions of men, an appearance of contrariety, where both the sense and purpose is the same.

V. 11. {lovingkindness and thy truth continually preserve me} Psal. 57.3. & 61.8.

V. 12. {mine iniquities have taken hold upon me} That is, the punishment of mine iniquities, Gen. 4.13. Psal. 31.10. Sin lays hold on us, when it brings us to punishment, Num. 32.23. Job 8.4.

{not able to look up} Psal. 38.4.

{my heart faileth me} As touching the judgment of the flesh, I was utterly destitute of all counsel, yet faith inwardly moved my heart to pray, Psal. 73.26.

{faileth} Heb. forsaketh.

V. 13. {Be pleased, O Lord} See upon Psal. 70. first verse.

V. 14. {Let them be ashamed} He desires that God’s mercy may contend for him against the rage of his enemies.

{Let them be ashamed and confounded together, that seek after my soul} Psal. 35.4,26. & 70.3,4.

V. 15. {Let them be desolate} Let the same shame and confusion light upon them, which they intended to have upon me.

{that say unto me, Aha, aha} The wicked mock God’s children in their afflictions.

{Aha, aha} Psal. 35.21,25.

V. 16. {The Lord be magnified} The faithful delight in praising God for his benefits.

V. 17. {But I am poor and needy, yet the Lord} See upon Psal. 31.7. Thou hast known my soul in adversities.

PSALM XLI

Verse 1. {Blessed is he that considereth the poor} This translation is defective. משכיל is not simply, that considereth; but that wisely considereth: qui prudenter judicat: as Mollerus, Calvin, and others, here: and this very translation, Psal. 64.9. And all men shall fear, and shall declare the works of God; for they shall wisely consider (ישכילו prudenter considerabunt, vel, expendent: as some there) of his doing. Neither is it, that considereth the poor; but, אל דל super egeno: concerning the poor; that is, (according to best Expositors) that judges not rashly of his case, that he is poor and afflicted, because wicked and hated of God. This (the sufferings and calamities of good and godly men in this world) is a mystery of God’s providence, which they that do not understand, are much scandalized at, and either conclude that there is no God, or they not godly, that are afflicted. But wise men make very good use of it. For knowing even by sense, (by the sight of his works) that there is a God; and if a God, in common sense and reason that he must be a just and a good God: (all which even by ordinary heathens and philosophers has been acknowledged) hence their faith of a future judgment, and another world after this, is further confirmed, because they see not, that in this world, either bad or good fare according to their deserts, and according to the dictates of ordinary justice and providence. See Psal. 92.6. A brutish man knoweth not, and Psal. 11.6. an horrible tempest. See also upon Psalm 28.5. Because they regard not, &c.

{the poor} Or, the weak, or sick.

{the Lord will deliver him} Not him, that considereth (though of him too, it is true enough, That he that judges of others in their miseries charitably, may expect charitable judgment both at the hands of God and men, Mat. 7.1.) but him, that is, the poor, and afflicted. So best Interpreters. So that David’s aim in these words is to comfort the afflicted (whether himself, or any other) and to profess his faith and confidence in that particular, of God’s merciful dealing towards them that suffer, in crowning their sufferings with a joyful and glorious issue. And besides, it is a good motive to others, to induce them to judge charitably, that God, in due time, will raise and restore them, whom for a while he has cast down. Which nevertheless is to be understood of God’s ordinary providence, and manner of dealing (in those times especially) for the most part: not to extend to extraordinary cases and examples, when God for hidden reasons, prolongs the afflictions of the afflicted, even to the last; providing them a proportionable reward after this life. In this case, God’s deliverance must be understood of that, more than ordinary, patience, (of all worldly blessings, in the judgment of many ancient philosophers, the best and choicest) and those spiritual comforts, which God does vouchsafe to them that are so tried and put to it, to be examples of patience unto others. See before upon Psal. 37.1,2, &c. See also upon Psal. 18.2. and Psal. 38.18. For I will declare.

{in time of trouble} Heb. in the day of evil.

V. 2. {thou wilt not deliver} Or, do not thou deliver.

V. 3. {thou wilt make all his bed in his sickness} You give him ease, as they do to sick men that make their beds.

{make} Heb. turn.

V. 2. {I have sinned against thee} I do with grief acknowledge that I have offended you.

V. 5. {Mine enemies speak evil of me} That is, curse me, and cannot have their cruel hate quenched, but with my shameful death.

V. 6. {And if he come to see me} Any one of my enemies, v. 5. or, some principal one.

{he speaketh vanity} For, pretending to comfort me, he conspires my death in his heart, and brags thereof.

{to itself} None need teach him to devise how to destroy me.

V. 7. {my hurt} Heb. evil to me.

V. 8. {An evil disease} Heb. a thing Belial.

{An evil disease, say they, cleaveth fast unto him} The enemies thought, by his sharp punishment, that God was become his mortal enemy, for some great sin committed, Act. 28.4.

V. 9. {Yea, mine own familiar friend} Not mine enemies only, but my nearest friend conspired against me. See more upon Psal. 35.4. Let them be confounded and put to shame: towards the end of what is there noted.

{mine own familiar friend} Heb. the man of my peace.

{which did eat of my bread} He means some of his own court; (many good princes, besides David, have met with such:) perhaps Achitophel, Ps. 55.13. Christ applies it to Judas, Joh. 13. verse 18.

{hath lift up his heel against me} Like a wild horse, to kick at me, or trample me under foot.

V. 10. {That I may requite them} This open profession of David, of his intended revenge, has troubled Interpreters, both Jews and Christians. Jewish Interpreters; though for the most part they allow of revenge, nay think it a virtue, yet they are troubled how to reconcile these words with those Psal. 7.4. If I have rewarded evil, &c. They have devised many ways of reconciliation, avoiding the literal sense; nay gathering a quite contrary, that I may requite them: that is, say they, that I may render unto them good for evil: which indeed may be deemed a good and godly man’s way of revenge: commended unto us, nay commanded by Christ and his Apostles; and even by some ancient heathens much approved. I find, that some very learned Christian Expositors profess themselves very willing to embrace this sense: yet so, as a man may see by their very words, that it is rather their good will, than their judgment: or if it be, then (to say nothing of their willingness, against their own light, if it should be so; which of the two may be the worst, and more derogatory to the Scriptures) I must profess against it. The tenor of the words is against it, besides what may be objected from other like places in the Psalms; and the consent of all other Interpreters. Neither is it a hard thing to reconcile David to himself. For he might be the same man, and yet not always deal, at all times, and with all sorts of enemies, and upon all kinds of offenses and provocations, in the same kind. The observation of circumstances is a main point of justice, neither is our justice only to be guided by it, but our mercy also: else, mercy may prove rigor sometimes, as well as rigor (a thing observed, and amply declared by ancient philosophers) mercy.

But what if David were not the same man neither, in point of execution; and yet still the same in his own mind, and merciful inclination? that is; a private man before, wholly to be guided, as rigor, or mercy should prevail, by private interests, and considerations: and now, a public man, a magistrate, a king, a minister of God, a revenger to execute wrath upon him that doth evil: Rom. 13.4. So that neither Jews nor Christians, need to take offense at these words, if we say that David speaks here as a king not as a private man. But it is added, that he speaks also as a prophet, by a particular warrant from God himself. But after all this, it must be added, that though private revenge was even by the old Law declared against, (whereof see upon Psalm 26.6. So I will compass, &c. and Psal. 35.4. Let them be confounded, &c. to which may be added, Deut. 32.35. To me belongeth vengeance, &c. as expounded and applied by St. Paul, Rom. 12.19. and Heb. 10.30.) and forbidden: Yet not so clearly and generally forbidden, as to us Christians, by Christ our lawgiver. As we have no reason therefore to expect such preciseness of words in this case, from them that lived under the Law; so neither can we draw any consequents from their examples, if such offer themselves unto us, that can justify us, or excuse us, against the clear dictates and decisions of the Gospel, without doing great injury to the Name, whereby we are called; and for which, if we rightly understand the worth of it, nothing should be hard, or grievous unto us.

V. 10. {By this I know that thou favourest me} Psal. 86.17. show me a token, &c.

{By this I know that thou favourest me, because mine enemy} This had need as much caution, as the words before, now last spoken of: or rather more. We must take heed therefore that we take them not as absolutely delivered, and make a general doctrine of them, which are intended here by David in reference to his particular case at that time: and not without respect perchance (as some chief Interpreters are of opinion:) to some particular promise, which God had made unto him, upon the accomplishment whereof, after long and anxious expectation, he might well infer, that now he knew that God in very deed, according to his promise, did favor him, &c. For otherwise we know, that it was once Christ’s own case, to be delivered into the hands of his enemies, and to hear the revilings and reproaches of profane people, He trusted in God: let him deliver him, if he delighteth (so ought the words to have been rendered: see on Psal. 22.8.) in him: Matth. 27.43. from whence, (laying the mystery of our redemption by Christ’s death aside, since that, as he suffered for our justification, so for our example too;) we learn that it may be the case of the most religious, whether prince or prelate in the world, to fall into the hands of his enemies, and by them to be entreated at their pleasure, even unto all extremity either of pain, or of ignominy. Now on the other side, if any shall make this an argument of God’s favor, To prevail against an enemy, and to be successful in enterprises; without any further consideration either of the cause, or of the persons, and their condition; and this upon warrant of these words of David: let them remember where they be, who by David elsewhere are said, To boast of their heart’s desire, Psal. 10.3. not to insist (because obvious enough) upon other like expressions and testimonies either of David’s, or any others of equal authority. But of successes in war particularly, see Habakkuk his expostulation with God, Hab. 1.13,14, &c.

V. 12. {Thou upholdest me in mine integrity} Either in prosperity of life, or in the true fear of God against all temptations.

{and settest me before thy face for ever} Showing me evident signs of your fatherly providence.

V. 13. {Amen, and amen} Here ends the first book of the Psalms. Of which division see before, upon the first Psalm. Some take no notice of it. Others do, who prefix (as Junius, Bucer, &c.) a new title before the next Psalm, Secundus liber, &c. and so after the 72. Tertius liber, &c. The word, Amen, at the end of prayers (as of blessings and curses, Num. 5.22. and elsewhere) implies a concurrence of wishes and affections; and is also an expression of a confidence, that it shall come to pass accordingly. Twice repeated, as here, it makes the speech more pathetical. But at the beginning of sentences, as Mat. 24.47. and elsewhere, it stands for an asseveration, and is as much as, verily, verily.

PSALM XLII

TITLE

{Maschil, for the sons of Korah} Or, a Psalm giving instruction, of the sons, &c.

{for the sons of Korah} To be sung by them in after-times.

Verse 1. {As the hart panteth after the water brooks} By these similitudes of thirst and panting, he shows his fervent desire to serve God in his temple, Psal. 119.131.

{panteth} Heb. brayeth.

V. 2. {thirsteth for God} Psal. 63.1,2. & 84.7.

{for the living God} Hereby he is distinguished from idols, Psal. 135.15,16,17. 1 Thess. 1.9. and how ye turned, &c. But God is not styled living, or the living God, in opposition to idols only, but also in opposition to all creatures of the world, as being the fountain of life, unto all, Psal. 36.9. in whom whatsoever is, does live, move, and has its being, Acts 17.28. Again, God is so styled, in opposition to mortal man particularly, whose life, both in regard of the brevity, Psal. 39.5. Behold, &c. 90.5,6, &c. and uncertainty, Luke 12.20. this night thy soul, &c. is altogether inconsiderable, Is. 2.29. cease ye from man, &c. Psal. 146.3,4,5. put not your trust, &c.

{when shall I come and appear before God} See upon Psal. 27.8. Seek ye my face, &c. where these words are expounded; and this translation of them showed not to be right.

V. 3. {My tears have been my meat} I could not eat my meat for weeping, Psal. 102.9. Or rather, sorrow and grief of heart (set out by tears) have so possessed me, that they have taken from me all appetite to meat: so that through the continuance of the one, and the forbearance of the other, I may be thought to live by grief and sorrow, as others do by meat and drink, Psal. 8.5. Thou feedest them, &c.

{Where is thy God?} He hath quite forsaken thee.

V. 4. {for I had gone with the multitude} It would be plainer, for I did go, or, was wont to go. He remembers his former happiness, when he had the benefit of religious assemblies, and of God’s presence in his church or sanctuary: which how much he valued see, as before, upon Psalm 27.8. by comparing those blessed times with his present condition, being then either by Saul, or his son Absalom, driven away, and far out of sight of the sanctuary, &c. he bemoans himself. I pour out my soul in me, says he. Which some refer to that which follows of his happiness in former times: as if he intended to say, that his joy in those sacred assemblies and solemnities, was wont to be so transcendent, as that through excess he was almost besides himself: as in great extremities of either joy or sorrow does happen sometimes. Either of the two, joy or sorrow, if transcendent, may produce the same effects. But it is more probable, that he expresses his present excessive grief by those words. So Job 30.16. But now my soul is poured out upon me; the days of affliction have taken hold upon me. See also Psalm 22.14.

{that kept holyday} They kept feasts when they went to sacrifice, Exod. 23.14. Deut. 16.14,15. Isai. 30.29.

V. 5. {cast down} Heb. bowed down.

{hope thou in God} Though he sustained grievous assaults of the flesh to cast him into despair, yet his faith, grounded on God’s accustomed mercies, gets the victory.

{I shall yet praise him} Though my state be low, yet God will give me cause to praise him by raising me.

{praise him} Or, give thanks.

{for the help of his countenance} Or, his presence is salvation.

V. 6. {therefore} Because I find no help in myself nor others.

{from the land of Jordan} These words admit of a different, yea contrary sense. From the land, say some, that is, concerning; as it was in the old English translation. As if he desired to be restored to his country, mentioning some particular places of it, Jordan, and the mount Hermon; and the little hill, (as it is here in the margin) that is, Sion; little in point of greatness, if compared to others: but in esteem, because of the place and situation, (and afterwards of the temple, there seated) in Jerusalem, greater to him, than the greatest. In which respect also it is said in Isai. That the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills, Isa. 2.2. As for hill Missar there is none such elsewhere mentioned, or known to the Jews. Thus some, and not improbably. But others, more in number, would have David to mention these places, as places of his banishment; from, as it is here; and not concerning. And by the little hill, they understand the lower parts of mount Hermon: or think that he speaks it in scorn of that mountain; which though much greater, yet he made little reckoning of, in comparison of those near, and about Jerusalem. Quod mihi coactum videtur, says one; (and so it seems to me) though he also go the common way.

V. 7. {Deep calleth unto deep} Afflictions come so thick upon me, that I felt myself as it were, overwhelmed, as with a storm at sea, Psal. 88.7.

Or, afflictions follow so close the one upon the neck of the other, that they might seem to invite one another; as is commonly observed of the waves of the sea, and elegantly expressed by one of the Latin poets; Sed ut unda pellitur unda, urgeturque eadem veniens, urgetque priorem. Which does much illustrate the metaphor here used by the Psalmist.

{at the noise of the water spouts} By water spouts, or cataracts, he understands the clouds, from which (at such times) the water falls upon the earth with great violence and precipitancy: as it uses to run from great water spouts and sluices, where the current of itself, is strong; and the fall, great. By noise, the cracks of thunder are intended, which break forth out of the clouds, and are followed usually with fierce and mighty showers. Now whether by deep, in the words before, he intends these showers and storms from the clouds; or the billows and rollings of the sea in great tempests, is not easy to determine. The word תהום, abyssus, is more proper of the sea, and such secret receptacles of water, as are conceived to be under the earth. The other sense seems the more proper to the coherence. But to the main matter; either, is indifferent: the one as proper as the other. If by deep, we understand great thunder showers, there will be (which will make the whole the more acute and elegant) some reference between calleth, and noise; those showers that consecutively (as it often falls falls out) follow one another after every thunderclap, being as it were called for by the noise of the thunder.

V. 8. {Yet the Lord will command his lovingkindness in the daytime} He assures himself of God’s help in time to come.

{command his lovingkindness} Psal. 44.4.

{and in the night his song shall be with me} God will give me cause to praise him in the night, Job 35.10. Isai. 30.29.

{my prayer unto the God of my life} That saves my life miraculously.

V. 10. {As with a sword in my bones} That is, I am most grievously tormented. There is some difference of reading in the original, as is acknowledged: ברצח in some copies; in others כרצח. The one has a nota instrumentalis prefixed; and the other, a note of similitude. But the sense is one: The English here has expressed both; which I think better than to leave both out, as some do.

{with a sword in my bones, mine enemies reproach me} Psal. 35.15.

{sword} Or, killing.

V. 11. {Why art thou cast down, O my soul} This repetition does declare, that David did not overcome at once; to teach us to be constant, forasmuch as God will certainly deliver his.

{the health of my countenance, and my God} In Hebrew ישועת פני ואלהי. But because in the fifth verse, it is, ישועת פניו with Vau more at the end; which produces a different sense, the health of his countenance, (so it should be, and perchance so it is, in more correct English copies, not as I find it in my copies, help for health: for it is the same word in the original, both in the 5. and 11 verses; as also in the fifth verse of the next Psalm: except it was altered of purpose, because the health of his countenance, being spoken of God, did not sound so well; though even in that consideration, I should have thought, the salvation of his countenance might have done better: But I am the more suspicious, because I find that in the eleventh verse also, some copies printed A.D. ⟦625?; the opening numeral(s) are unclear⟧U1 have it, who is the help of my countenance, and my God;) there; the health of my countenance, here, and verse 5. of the next Psalm, where the same words are repeated. This difference has made some Expositors of best credit to suspect somewhat; Nescitur autem adsit in hoc loco litera, quae tertiam personam constituit; says Calvin upon this verse. But certainly if any such thing may be suspected, (See upon Psal. 25. in the end, concerning Alphabetical Psalms, Mollerus his opinion there, &c.) it is much more probable, that the fifth verse has suffered, and should be mended by the eleventh of this; and the fifth of the next Psalm; than that these two should be corrected by that one. And thus it may be, without any addition of any letter: Whereas the sixth verse begins, (as now divided) אלהי allow that word to the end of the former verse; and the ו there at the end of פניו to be prefixed before אלהי: it will be, as in those two other verses, (this here, and that other of the next Psalm;) ישועת פני ואלהי, that is, the health of my countenance, and my God. So shall all the verses be reconciled to one another, as in probability (being but an intercalary verse, as they call them, thrice repeated) they were made. Though this by the way; that it is not without example, that an intercalary verse should be repeated with some alteration of some words. So we shall find it Psal. 107. where these words, Then they cried unto the Lord in their trouble, and he delivered them out of their distresses: being often repeated, (verses 6,13,19,28.) are not always repeated in the very same words, though indeed without any alteration of sense. However, that which makes the matter more probable here is, because both in the Septuagint, and Vulgar Latin, those three verses agree, (σωτήριον τοῦ προσώπου μου, καὶ ὁ θεός μου: salutare vultus mei, & Deus meus:) and that the reconciliation offers itself in so ready and plausible a way.

PSALM XLIII

Verse 1. {Judge me} Or, Judge for me, psal. 28.1. or, Deliver me, 1 Sam. 8.20. or Defend, psal. 82.3.

{Judge me, O God} He desires God to undertake his cause against the enemies, but chiefly, that he would restore him to his tabernacle.

{against an ungodly nation} That is, the cruel company of mine enemies.

{ungodly} Or, unmerciful.

{from the deceitful and unjust man} Heb. from a man of deceit and iniquity.

V. 3. {O send out thy light} When God (as often, though for just and good always; yet hidden and unsearchable causes and ends, he does:) does suffer wicked men to prevail in a bad cause, then the light of his providence and care of men, by which most are led to the acknowledgment of God (for God is known by the judgments which he executeth, Psal. 9.16.) and the truth of his promises either general, to the godly in general; or particular, to some upon particular occasions, is, as it were, eclipsed: both which are restored, or renewed again, when God does return to his ordinary course, and way of administration. And David does here invest God’s cause with his particular interest, not as a pious man only, more solicitous for God, than himself; but also to make his prayer the more considerable. This, or to this purpose, will be the sense of the words, if we take (which the coherence does here require) the words following holy hill, and tabernacles, &c. literally and materially. So also upon Psal. 58.11. So that a man shall say. If we follow the spiritual sense, which he that inspired David for the benefit and instruction of others after David, might aim at, though himself at that time, extended his thoughts no further than to the literal, and to his present occasion; according to that the sense will be, that no man can come to the church of God, to be a lively member of it, in this world: Nor hereafter be admitted to that sight and fruition of God, wherein eternal happiness consists; except both his understanding be enlightened, and his heart sanctified and justified by the spirit of God. See also upon Psal. 15.11. who shall abide, and Psal. 23.3. in paths of righteousness.

V. 4. {Then will I go unto the altar of God} Esay 38.22. He promises to offer a solemn sacrifice of thanksgiving, in token of his great deliverance.

{my exceeding joy} Heb. the gladness of my joy.

V. 5. {Why art thou cast down, O my soul} Psal. 42.5,11. See notes on psal. 42.11.

PSALM XLIV

Verse 1. {We have heard with our ears} This Psalm seems to have been made by some excellent prophet for the use of the people, when the church was in extreme misery, either at their return from Babylon, or under Antiochus, or in such like afflictions.

V. 2. {How thou didst drive out the heathen} That is the Canaanites.

{plantedst them} psal. 80.8. To wit, our fathers.

{afflict the people and cast them out} The Hebrew word תשלחם is otherwise translated by most; thou didst cause them to propagate, or, to spread. And this agrees better with the other words, to make the antithesis perfect in both members; Thou didst drive out the heathen with thy hand; and plantedst them; (the Israelites, that is; or, our fathers:) thou didst afflict the people; (or rather as others, contrivisti populos — thou didst bruise the nations) and cause these to propagate.

V. 3. {For} Or, That, or How.

{got not the land in possession by their own sword} Deut. 8.17.

{by their own sword} They fought valiantly at God’s command, yet God did help miraculously, verse 6.

{light of thy countenance} psal. 4.6. & 89.15.

{because thou hadst a favour unto them} God’s free mercy and love is the only fountain of good to us, Deut. 4.37.

V. 4. {Thou art my King} Because you are our King, therefore deliver your people from their misery.

{command deliverances for Jacob} Deut. 28.8. psal. 42.8.

V. 5. {Through thee will we push down our enemies} Pushing and treading under, signify subduing, Deut. 23.17. 1 King. 22.11. Dan. 4.2. 2 Chr. 22.7.

V. 6. {trust in my bow} psal. 20.7.

V. 8. {boast} Or, glory, as psal. 56.4.

V. 9. {But thou hast cast off, &c.} Hitherto the mercies of God, and his goodness to his people, have been set out and acknowledged. And this but as a preface or introduction to a freer expostulation, which now follows to the end of the Psalm. This holy method of expostulating with God, upon grounds of his former love and favor, (upon which a tacit inference, that God will not utterly cast them off, to whom he has been so good and gracious, is to be presupposed) you may observe elsewhere also; as Psal. 89. where, to verse 38. God’s love and gracious promises to David, his people and posterity, are largely set out: then follows, as here, a large expostulation concerning their present estate, contrary to those former favors and promises. Thus godly people stir up themselves in their extremities, to hope against hope: and besides, it becomes them well, in such cases, not so abruptly to begin with complaints, which might savor of murmuring; but after such insinuative expressions, as might show their interest in God, and God’s in them.

V. 11. {Like sheep appointed for meat} Heb. as sheep of meat.

V. 12. {Thou sellest thy people for nought} As slaves, which are sold for a low price, neither look you for him that offers most, but take the first chapman.

{for nought} Heb. without riches.

V. 13. {Thou makest us a reproach to our neighbours} Psal. 79.4.

V. 14. {Thou makest us a byword among the heathen} Jer. 24.9. Deut. 28.37.

V. 15. {My confusion is continually before me} I dare not lift up my head for shame.

V. 16. {and avenger} Meaning the proud and cruel tyrant, Psal. 8.2. See there: It might be also, that this term might be given to a common oppressor of God’s people, as God’s hand, (Psal. 17.14.) to punish them for their sins, and to execute his just judgments upon them. This title might be given to such a one, thereby the better to make public acknowledgment (a necessary circumstance of our humiliation before God in such cases) of God’s justice, and their deserved punishment. O Lord thou hast ordained them for judgment, &c. Hab. 1.12.

V. 17. {All this is come upon us, yet have we not forgot} What is here spoken, in this and some following verses, must not be understood as intended for a justification of themselves by a general profession of their innocency; which whether more false and ridiculous to imagine (as being spoken of the generality of the people, which certainly, when at best, were not without faults that might deserve judgments;) or whether more impious (as implying a charging of God with injustice) I know not. That which they intended by the words, is, to justify themselves from the heinous sin of idolatry: professing, that notwithstanding God might seem in a manner to have forsaken them, having delivered them into the hands of idolaters, from whom they suffered all manner of persecution; yet they had not forsaken him in that kind, as to prove idolaters, but rather submitted to all manner of torments and cruel deaths, than to be drawn unto it. And this is it, which both by Josephus the Jewish historian, by S. Jerome, and divers others, is observed, (being indeed well worth our observation) that the Jews, since the return from the Babylonish captivity, never since relapsed (to which before that they had been so obnoxious) to idolatry. It does also appear by the New Testament, that they were not guilty of any such thing in those days; for neither is it charged upon them by Christ, or his Apostles, anywhere. It is very likely that this Psalm has reference to those times and things related in the Maccabees, where much is recorded of the sufferings of the Jews for their religion. It seems then, that a nation may be guilty before God, and deserve dreadful judgments, yea destruction, for other crimes than idolatry: a thing which many in these days would little think, who if they can acquit themselves of superstition and idolatry, or that which they call superstition and idolatry (which sometimes is more in their imagination, to which they are extremely addicted, than where they would have it thought, by lamentable, but groundless outcries) make themselves sure enough of God’s favor, though guilty of many foul vices, as pride, perjury, covetousness, (which is Idolatry, Col. 3.5. that is, as bad before God, as idolatry itself; nay, and very near to idolatry in its nature, Job 31.24,25, &c.) extortion, uncleanness, malice, and the like: besides sacrilege, which alone does counterpoise (in point of abomination before God) grossest idolatry, Rom. 2.22.

V. 18. {steps} Or, goings.

V. 19. {in the place of dragons} Into desolate places, Esay 34.13. & 35.7. Or, of whales, that is, as into the bottom of the sea, where we may be sunk or devoured, Jon. 2.3. See the power of faith, which can be overcome by no perils.

{dragons} Or, whales, as Gen. 1.21. Psal. 73.13.

V. 21. {Shall not God search this out?} They take God to witness, to make their protestation of their innocency in this kind, the more solemn and considerable. And so we may safely, without fear of taking God’s holy name in vain, when it is in a matter of consequence, and that we may do it with a clear conscience: which does presuppose a serious examination of our own hearts, which otherwise are apt enough to deceive us, or the Devil, rather, them; if great care be not taken. But in point of idolatry, this appealing to God, the searcher of the hearts, is the more seasonable, because we read in the Law of a twofold idolatry, public and apparent, set down, with the punishment of it, Deut. 13.12,13,14. &c. If thou hear say in one of thy cities, &c. and private, or secret idolatry, liable not to the Law (as long as secret) but to those solemn curses, (that is, to the immediate judgment of God) pronounced upon Mount Ebal, Deut. 27.15. Cursed be the man that maketh any graven or molten image, &c. and putteth it in a secret place, &c. See also 2 Kings 17.9. And the children of Israel did secretly those things that were not right, &c. But how secretly, since it is said there, that they set them up images and groves in every high hill, &c. It is likely, that they began with secret idolatry, colored with many plausible pretences, before they proceeded unto public. But this by the way only, so far as may concern us here. But the words of Ezekiel are very pertinent, which shall here be set down, for further confirmation of the reasonableness of this interposing of God as a witness, in this solemn protestation against idolatry: Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? For they say, The Lord seeth us not, the Lord hath forsaken the earth, Ezek. 8.12. It is not for nothing then, that they not only call to God for witness here, but profess also to believe, that he knoweth the secrets of the hearts.

V. 22. {Yea, for thy sake are we killed all the day long} Rom. 8.36.

{for thy sake are we killed} The faithful make this their comfort, That the wicked punish them not for their sins, but for God’s cause, Mat. 5.10. 1 Pet. 4.14.

V. 23. {Awake, why sleepest thou O Lord?} Psal. 7.6. & 35.23. & 59.4. & 78.65. There is no hope of recovery, except you put to your hand, and raise us up.

V. 24. {Wherefore hidest thou thy face?} Psal. 10.1.

V. 25. {soul is bowed down to the dust} Psal. 119.25.

V. 26. {for our help} Heb. a help for us.

{for thy mercies sake} Which are the only sufficient means to deliver soul and body from all kind of slavery and misery.

PSALM XLV

TITLE

{Shoshannim} An instrument of six strings; as some would have it: as others, the beginning of some known song. The word properly signifies lilies, or roses: which might have some reference to the argument of this Psalm, as some are of opinion. But concerning these titles, all is uncertain, as often has been said. See upon former Psalms, 7, &c.

{Maschil} Or, of instruction.

{A song of loves} Of the love betwixt Solomon and Pharaoh’s daughter, typifying the love of Christ and the church; or, of the beloved ones, kings’ daughters attending on the bride, ver. 9. In the Hebrew it is שיר ידידות and because Solomon was called Jedidiah, as we read 2 Sam. 12.25. some Rabbins, and others, have thought that Solomon might be intended by this word. This is certain, that many such allusions, with some little alteration in the proper names, are to be found in the Scripture. See before upon Psal. 7. upon those words of the title there, Cush the Benjamite; and upon the title of the 9. Psalm. But whatever we think of that word in the title, a greater question is made concerning the argument of the Psalm itself; which some are so far from yielding, that it was composed upon Solomon’s marriage, and immediately applicable to him, (though chiefly intended of Christ, as all Christians maintain) that they think it great impiety for any man to think so. The Genevenses by name are charged by Genebrard: Impii, ut Genevenses, de Solomone hunc Psalmum exponunt, says he. Now his reasons why it cannot be so; the first is, because the sons of Chore, the authors of this Psalm, as he takes for granted, did prophesy in the time of Moses, many ages before Solomon. And though prophets, yet that God would have Solomon an object of their prophecies rather than David, or any other, I confess is not very likely, except we had more assurance of it. But what can Genebrard say to us, why we should believe, that these sons of Corah here mentioned, lived in Moses his time; whom all others conceive to have been of their posterity in David’s, and since David’s time? S. Jerome by name, makes them to have been keepers of the doors, and several porches of the Tabernacle in David’s time. But this is a mere fancy of Genebrard’s, only to serve his present purpose. 2. That the expressions of this Psalm are more sublime, than to belong unto any terrestrial King: neither is this a sufficient argument, since it is acknowledged, that Christ is chiefly intended, and that there be other Psalms where as high things are spoken of David, immediately; though belonging to Christ more properly. A third argument, is, that the Apostles apply it to Christ. So they do divers other things, which nevertheless were literally spoken of others, as all grant. Their application of things to Christ, does not take away the literal sense. That it is against the sense or opinion of all Christians; (his fourth argument:) how false that is, I will appeal to Lorinus, who though he name not Genebrard, yet he names others that have said as much as he, and confutes them by divers opposite authorities, besides his own. Lastly, he alleges the Rabbins; but that also not truly: or else S. Jerome was not in the right, who is cited by the same Lorinus to the contrary: though I will easily yield, that all Rabbins are not of one opinion about it; as neither in many other things, belonging to the Psalms. Taking it therefore for granted, that Solomon was the immediate object, and that this Psalm was intended to him as an Epithalamium, or marriage-song; I think their interpretation very probable and almost unquestionable, who translating the words according to the most grammatical construction, carmen dilectarum, (for it is a feminine) understand thereby certain choice virgins (according to the custom of those times) appointed to compass about, or accompany the bride; and to sing this Psalm, properly called the beloved, or, the friends, as they that waited on the bridegroom, were properly called, οἱ φίλοι τοῦ νυμφίου: the friends of the bridegroom, Joh. 3.29. though it be there in the singular, ὁ φίλος, the friend; because S. John Baptist speaks of himself, in particular: but under that one, more may be comprehended. And Mat. 9.15. the same are called in the plural, οἱ υἱοὶ τοῦ νυμφῶνος, the children of the bridechamber: of which see more there in learned Grotius his Annotations. Thus much of the type. Now how fitly Christ, and his relation to his church, were represented unto us under this type of a bridegroom, &c. see more upon Canticles.

Verse 1. {Is inditing} Heb. boileth, or bubbleth up.

V. 2. {Thou art fairer than the children of men} Solomon’s beauty and eloquence to win favor with his people, and his power to overcome his enemies, is here described.

{grace is poured into thy lips} Power to speak learnedly, and elegantly, Esay 50.4.

V. 4. {ride prosperously} prosper thou, ride thou.

{because of truth} He alludes to them that ride in chariots, in their triumphs; showing, that the quiet state of a kingdom, stands in truth, meekness, and justice, not in worldly pomp and vanity.

V. 6. {Thy throne, O God} Heb. אלהים: a title often ascribed to judges and magistrates, as all grant: but some, both here, and upon Heb. 1.8. where these words are quoted, and applied to Christ, observed, that although אלהים (God, or Gods) be sometimes ascribed to men, or Angels, yet never to any one under God, singly, or personally; but to more than one, always. But I doubt whether the observation be solid: For Judg. 13. vers. 22. it is directly, (as appears by the foregoing verse) ascribed to one single Angel: and if to one single Angel, then as well to a single man, especially such a one as Solomon was accounted, though perchance no other examples occur of it elsewhere.

{Thy throne, O God, is for ever and ever} Heb. 1.8. Under this figure of this kingdom of justice, is set forth the everlasting kingdom of Christ. See more upon the 16 verse, whom thou mayst make princes, &c.

V. 7. {thy God hath anointed thee} Esay 61.1. Has established your kingdom, as the figure of Christ’s; wherein is peace and joy.

{above his fellows} Heb. 1.9. & Joh. 3.34. For God giveth not the Spirit by measure unto him: which may seem to be spoken with reference to the Psalmist, expressed in plainer words.

V. 8. {smell of myrrh, and aloes, and cassia} That the word aloes, came from the Hebrew word in the text, there is no question; and therefore we are right enough for the word: but what is the right aloes, here intended, is not so easily resolved. However, somewhat odoriferous, all agree; which is more than we can say of the next word, which by some is translated plicas, or angulos; the folds, or corners: A learned Rabbin I know, is the author of that interpretation; but besides his authority, I see not much for it, neither is it followed by many. A chief reason that moved him thereunto, it seems, is, the defect of an and, in the original, to join the word with the former. But that has sufficiently been answered, and examples produced of the like construction. But yet what cassia properly is, is not certainly known. Till we know more certainly, we may take it for a kind of cinnamon, as most do.

{ivory palaces} Either edifices, 1 Kings 22.39. Cant. 7.4. or ivory coffers, and wardrobes, whence those garments were taken, and where kept.

{whereby they have made thee glad} By the gift of those precious things mentioned; as some expound it. But rather, out of which; or, from which (prodeunti scilicet; upon your coming abroad, and solemn appearance; as Psal. 19.5. Which as a bridegroom coming out of his chamber: See more there) they (or those that came to meet you) have (by their applause and manifold congratulations) made thee glad. Some translate it, more than theirs, that make thee glad; that is, as they expound it; your garments are more odoriferous, than theirs, that make you glad: that is, your fellows; as verse 7. The word מני in the original, will bear it, even this too, well enough, which signifies prae; as well as de, or ex: but I do not like that sense so well. Others, again, because Minni is the name of a province, Jerem. 51.27. which divers understand to be Armeniam minorem; they make a proper name of it here too. So Jerome, and the Chaldee Paraphrase, which the Psalterium Nebiense does exhibit: à palatiis quae constructa dentibus elephantorum de Armenia; are his words, as there interpreted. But after all this; why not, whereby; that is, by which odoriferous smells, and perfumes, or ointments: which have a natural power, both to revive, and to increase the spirits of man, as physicians teach? whereof among others, see Mars. Ficinus, de Sani. l. 2. c. 18. De nutrimento spiritus, & conservatione vitae per odores, out of Galen and others. And what can be more plain, or pertinent, than Prov. 27.7. Ointment and perfume rejoice the heart? This as I conceive to be the most literal; so I should say, the only true sense, but that I have no authority for it, but mine own. I leave it therefore to the reader, to judge. But there be, and those of the most approved, as Diodati by name, that expound all this of Christ, and make that the literal, (though the expression be metaphorical) and immediate meaning, taking no notice of any other, in reference to Solomon, and his marriage. So here, by garment, &c. they interpret, the gifts of the Holy Ghost, which spread forth a most sweet odor of grace and power: and out of the ivory palaces, that is, say they, from heaven, which is Christ’s royal habitation; make thee glad, namely, with everlasting and heavenly joy, Heb. 12.2. But for my part, as I believe that Christ was the chief aim of the Psalm, in general, to set out by it, the glory of his kingdom, and the happiness of the church under him, and the near relation of Christ to the church, and of the church to Christ: yet my opinion is, (and I see most others of ours, most in request, go that way, who though they apply it to Christ also, some one way, some another, yet ground upon a literal sense with reference to Solomon;) that all particulars are not so well applicable to Christ, except we take much liberty: as for example, the particulars of this verse: at least, that they are not so properly applicable to Christ, as to Solomon. Now if we go to allegories, and remote applications, there is great liberty left to every man’s fancy, and it will be very hard to pitch upon anything, that everybody will think to be proper and solid. As for example, others interpret these garments, of the garments of salvation, and the robe of righteousness, Esay 61.10. wherewith Christ does clothe his church. And the fragrancy or sweet smell of those garments they make to be the evangelical doctrine concerning justification and remission of sins in Christ. And then by these ivory palaces, some understand, not heaven, but beautiful and magnificent churches, erected to the honor and glory of Christ. Thus every man may indulge to his fancies, and not exceed, perchance, the liberty of allegorical expositions: but much beyond the compass, as I conceive, and purpose, of such notes as these.

V. 13. {The King’s daughter is all glorious within} Of the mystical sense, and application, either to the church in general, oftentimes in the sight of God and his Angels; both in its living saints, by their holy conversation; and in its dying martyrs, by their patient deaths and sufferings in several kinds. Most glorious, when most oppressed and trampled upon by men: Or to every particular member of it, whose beauty and excellency is not external, but internal, in the several endowments and qualifications of the soul, both natural and divine, or infused. Of this mystical sense and application, I say, there is no question. It is very common and ordinary, in all writers, both ancient and late. But because I make this but the secondary sense, not immediately intended by the prophet (whoever he was) and holy penman, though chief in the intention of the Holy Ghost: we must inquire into the literal, of which there is more question among interpreters. Within, that is, not to be seen, whilst the bride, is yet kept close, and expected abroad, by the company, with great earnestness, (a good part of the solemnity, according to the custom of those times among the Hebrews. See upon Psal. 19.5. Which is as a bridegroom:) until the prefixed time of her solemn coming forth and appearance. So some. Others, by within, understand the sight and presence of the bridegroom; in their inmost rooms and palaces, into which none have admittance, but the bride alone: wherein consists her chiefest glory and happiness. Others again; within, say they; that is, not according to the fashion of vainglorious people, who if they make a good show abroad, care not how meanly they are attired at home: but she, both without, and within, and more within than without, is such and such. I bring divers expositors, because I would be sure not to want a literal sense; which some because they cannot readily find, betake themselves to the mystical and allegorical, as the only. But that which I like best, is yet behind. How ordinary is it, even among profane poets and authors, to compare mental perfections, with external beauty; and to prefer those, as of themselves more considerable, and more lasting? Forma bonum fragile est, (one of them) quantumque accedit, &c. Jam molire animum, qui duret, &c. So this sacred poet, though he set out the external glory of this bride, with all imaginable magnificence; yet her chiefest glory and beauty he does ascribe unto her soul, her better part; which comes nearest to the mystical, and is as proper to the literal sense.

V. 16. {Instead of thy fathers, shall be thy children} It is generally conceived, that these words are directed unto Solomon himself, not to his bride, because of the masculine affixes, or pronouns, in the original: and the sense to be this, that his posterity shall not degenerate, but equal their fathers, in wisdom, prudence, piety, and all true nobility. Indeed if the words be directed to Solomon, I know not what else to make of them. But because it is not without example, that a masculine should be put for a feminine; as upon this very place is well observed by some; it were better, perchance, to take them as directed to the same, to whom the former from v. 10. (most of them) are directed, or, at least, belonging; to wit, the bride. So the meaning would be, which I conceive would fit the place much better, to persuade her not to take too much to heart, (which many women in this case of marriage are apt to do, and sometimes it is the cause of much trouble to them and theirs) that she is brought away from her kindred and parents, father, mother, &c. and that all these she must now forsake; because instead of these, she shall have children, of whom she may expect as much and more comfort, than from any parents.

{whom thou mayest make Princes in all the earth} This indeed cannot be applied unto Solomon, but as spoken very hyperbolically. Not but that it is lawful enough for poets and orators, especially in such an argument as this, to use such figures: (though indeed the hyperbole was not so much in the first penning, since so much, of so glorious a King as Solomon was, and coming to the Crown with so much expectation, by way of good omen, might be said well enough: we know of kings within memory, who by marriages have had children princes in divers parts of the earth: not in the first penning therefore I say, so much, as in the application of it to the event) but considering our poet here, as a prophet inspired by God; to whom things future, were present; and then looking into the story, how it fared with Solomon’s posterity; so indeed we may say, that of Solomon it is very hard to make good the words, without the liberty of a very large hyperbole. But to Christ, the application is very proper and obvious: who by the preaching of his ministers, having converted nations and kingdoms to his obedience, may, in that respect, be said to have made them, and with them, those that have been converted by them, princes in all the earth. For unto all true Christians, an eternal kingdom we know, is appointed and prepared by Christ in heaven. So divers; of the ancients especially. But in another respect too, and more literal, as I conceive, the words are applicable. For as many kings and princes, as either at the first were converted, or since that, have professed Christianity; as literally, they were princes, truly and really, so as truly and really, though spiritually, Christ his offspring. Even the same both kings and queens, who in regard of their temporals, are called nursing-fathers and nursing-mothers of the church. Esay 49.23. And kings shall be thy nursing-fathers, &c. are spiritually the church’s, and Christ’s children. As of these, so we may say of those words in the first verse, Thy throne, O God, is for ever and ever, &c. that they belong unto Christ more immediately and properly than unto Solomon. But see more there.

PSALM XLVI

TITLE

{for} Or, of.

{Alamoth} It may be a Psalm for the virgins to sing at Solomon’s wedding; see Psal. 45.1. and verse 9. of this Psalm: or, on the virginals, instruments which virgins played on: or, to be sung to the treble tune, 1 Chron. 15.20. which is shrill like a virgin’s voice.

Verse 1. {A very present help in trouble} Heb. an help in troubles found much.

{in trouble} In all manner of troubles, God shows his speedy mercy and power in defending his.

V. 2. {will we not fear, though the earth be removed} There is a provident fear, of which the Wise man speaks, Prov. 14.16. A wise man feareth, &c. which elsewhere he expresses, A prudent man foreseeth, &c. Prov. 22.3. And there is a natural fear, as the fear of death, and of sudden chances, by fire, water, and the like; which things may be terrible to the best, and most resolute, without any disparagement, either to their courage, or to their faith. Religion does not destroy nature, or take away sense; which it does, if it take away all fear in such cases. And therefore Aristotle, the most rational of mere natural men whose writings are come to our hands, his resolution upon the case, is, that whoever does not fear μήτε σεισμὸν, μήτε τὰ κύματα; neither earthquake, nor sudden inundations; (or perils upon the water) is either mad, or senseless, Ethic. Nic. 3.7. I make no question, but St. Paul was afraid in that tempest upon the sea, described, Act. 24. which (besides other circumstances) may be gathered from the words of the Angel to him, Paul, fear not, ver. 24. But then there is a godless and comfortless fear; when there is no hope, either of present deliverance, nor of future good to ensue: no sense of any trust, or confidence in his mercy, whose praise and promise is, in times of greatest danger, not utterly to forsake them, and to leave them comfortless, that put their trust in him. Of this kind of fear, those words of the Psalmist must be understood, not of natural fear. He that said, Si fractus illabatur orbis, impavidum ferient ruinae: spoke finely, but spoke only, and no more. But whether all this, of the earth being removed, &c. be to be understood literally; or whether by all this, nothing else but troubles and commotions of estates, wars, and the effects of wars; great armies, &c. metaphorically be meant: See more upon the 4. verse.

{not fear} What the Psalmist here, by, not fearing; the Prophet Habakkuk does express by rejoicing: intending one thing both, that they would not so fear, but that they should be sensible of some comfort. Hab. 3.17, &c. Though the fig-tree, &c. So the Apostle forbids us to sorrow for them that are dead, &c. 1 Thess. 4.13.

{the midst of the sea} Heb. the heart of the sea.

V. 3. {Though the waters thereof roar} Matth. 7.25. Psal. 93.3,4. Jer. 5.22. Though afflictions be never so violent, yet God’s people look for help from God.

V. 4. {There is a river, the streams whereof shall make glad the city of God} To the frights and fears, and confusions of worldly men, in time of trouble and public dangers, implied, though not expressed in the former verses, he now opposes the peace and security of the church and people of God; because God is with them, in the midst of them, &c. And so far the coherence is plain: but how this river comes in, whether as opposed to the roaring billows of the sea, before spoken of; or, as any means of this peace and security, of either city, or men, insisted upon afterwards, is not so easily known. Neither will it serve to make good the coherence, that it be opposed to the sea, barely; (as a still river, and a roaring sea) except it be opposed to it, in reference to this point of fear, and no fear, the chief subject of the words. Although, say they, all be never so full of rage and tumult abroad, and that nations and kingdoms be laid waste; yet shall the city of God, in the meantime, enjoy her peace and tranquillity, contenting itself with her little streams. But it does not yet appear where the antithesis does lie, or to what purpose this river is mentioned. But then it is further said, that great rivers are a great safeguard and protection to towns, and that the prophet Esay does upbraid the Jews of their infidelity, Esay 8.6. for that they despised their own rivers, as unsafe and useless, because of their smallness; and commended such as Nilus and Euphrates, which for their greatness and swiftness could keep out an enemy, and secure towns. This indeed makes the antithesis clear: but it is a great deal, to be supplied and presupposed; and more indeed, than I can well gather out of that passage of Esay, Forasmuch as this people refuseth the waters of Shiloah, that go softly, and rejoice in Rezin and Remaliah’s son: Now therefore behold, &c. Here I find (as best interpreters there) a small army, (or contemptible means in sight) compared to soft waters; and a great potent army, to an overflowing torrent, &c. but nothing to that purpose, as is alleged. It is ordinary among all men, to compare great armies to great inundations; and by an opposite metaphor, (which otherwise would be obscure, because not so ordinary) a less army, or strength, is here compared to a little river. If therefore we interpret the Psalmist here, from that passage of Esay, (which may be, whether the author of this Psalm wrote before Esay, or Esay before him, which is uncertain) then taking the former words not literally, but as an allegorical expression of great stirs, and great armies in the world, the reason of the antithesis will require, that by a river, (opposed to the sea, &c.) small means and small forces (in comparison, and in appearance) should be understood. But this upon a supposition, that the Psalmist would be interpreted by Esay; which is the more likely, because wars are directly mentioned afterwards, and God, in relation to it, as is probable, styled, The Lord of Hosts, ver. 7. & 11. But again; there may be a further antithesis in this, that whereas the neighborhood of the sea, or of great waters, may be the overthrow of great mountains; mount Sion, (the type of the church) the further it stood from any such, the more it might be conceived out of danger. Now applying these things to the church of God in general, as most interpreters do, who hence infer, (and insist at large upon it, some of them) that notwithstanding the troubles and commotions of kingdoms and estates, the church, by the power and providence of God, may enjoy her peace and tranquillity; this must be understood with due limitation. For otherwise, the saying of an ancient is true, that, Non Respublica in Ecclesia, sed Ecclesia in Republica; that is, That the commonwealth is not in the church, but the church in the commonwealth: and as part of it, it is like enough as to enjoy the peace; so to partake of the troubles and distempers of it. Which is one reason why the church, in what state soever collected, is enjoined to pray for the peace and prosperity of that state; For kings, and for all that are in authority; that we may lead a quiet and a peaceable life, in all godliness and honesty, 1 Tim. 2.2. as is well observed, and pressed by the same ancient author. However, it is true too, and observed by many, that by a secret power and providence of God, the church of God, though it suffer for the present, as part; yet in process of time, it often gains and increases by the troubles and commotions of states and kingdoms. This God, who can bring light out of darkness, can do: but it is not the way that he has appointed for the preservation of his church; and we must pray against temptations, though sometimes used by God, as means of our salvation.

V. 5. {God is in the midst of her} The ground of their confidence. Yet will they lean upon the Lord, and say, Is not the Lord among us? None evil can come upon us, Mic. 3.11.

{and that right early} Heb. When the morning appeareth. Speedily in time of trouble. With allusion perchance to that proverbial speech among the Hebrews; Weeping may endure for a night, but joy cometh in the morning, Psal. 30.5. See there.

V. 6. {The heathen raged, the kingdoms were moved} Psal. 2.1.

{he uttered his voice} God miraculously delivers his sometimes, 2 Sam. 22.7.

V. 7. {The Lord of Hosts is with us} They are assured, that God can and will defend his church from all dangers and enemies.

{our refuge} Heb. an high place for us.

V. 8,9. {what desolations, &c. He maketh war to cease} Esay 45.7. I form the light, and create darkness; I make peace, and create evil: I the Lord do all these things. See also Amos 3.6. Shall a trumpet, &c.

{desolations} Or, wonders.

V. 9. {he breaketh the bow} Psal. 76.3.

V. 10. {Be still, and know that I am God} Most interpreters understand it as spoken by God to the enemies of his church: though some confess, that it may be as well an exhortation to the faithful. And indeed I rather take it so, and it fits better to all that has gone before, by which we are taught to trust to God, though the means, in outward appearance, be never so despicable: and also to that which follows; spoken of, not, to the heathen, among which God says, he will be exalted; that is, (as I conceive) by some great and miraculous deliverance that he will vouchsafe unto his people, in their extremity; when all visible means shall fail, that his immediate hand and power may be the better seen and acknowledged. So Esay 33.9,10. The earth mourneth, &c. Now will I rise, saith the Lord: now will I be exalted, &c. and Joh. 11.40. Said I not to thee, that if thou wouldst believe, thou shouldst see the glory of God? that is, a miracle: because at such times, the glory is more immediately given unto God, than when he works by ordinary means. Be still; so Esay 30.15. For thus saith the Lord God, the Holy One of Israel; In returning (Hebrew בשובה, by some translated, in quiete; in rest: as from ישב, not שוב:) and rest shall ye be saved: in quietness and in confidence shall be your strength: and ye would not. And in the 7. verse there, Their strength is to sit still. And lastly, the word here in the text, הרפו, is the same we have Psal. 37.8. הרף מאף Cease from anger: which is spoken to the godly, exhorted there, (as here perchance) not to take too much to heart, nor be moved to impatience, when they see the success and prosperity of the wicked; and contrary events to befall the just and righteous. So also Psal. 76.8. & Psal. 4.4.

PSALM XLVII

TITLE

{for} Or, of.

Verse 1. {O clap your hands} In token of joy, Psal. 98.8. Esay 55.12.

V. 2. {The Lord most high is terrible} Here is figured Christ, unto whom all his should give willing obedience, and who will show himself terrible to the wicked.

{a great King over all the earth} Mal. 1.14.

V. 3. {He shall subdue the people under us} Christ shall bring all the enemies of the church into subjection to her, Revel. 3.4.

V. 4. {He shall choose our inheritance for us} He shall bring us to heaven where Jacob is.

V. 5. {God is gone up with a shout} That is, the Ark of God: as the Rabbins, and most other interpreters, are of opinion; and that this Psalm was penned upon occasion of some such solemnity, as bringing in and settling it in some certain place. Then was God said to arise, when the Ark was carried; as we learn, Num. 10.35. Psal. 68.1. And then, of shouts and trumpets; we read 2 Sam. 6.15. So David and all the house of Israel brought up the Ark of the Lord with shouting, and with the sound of the trumpet. Spiritually and mystically, Christ his glorious ascension into heaven, is hereby intended and foretold: for which we have good authority from the Apostle, who Ephes. 4.8. applies to the same the words of the Psalmist, 68.18. Thou hast ascended on high, &c. which literally were intended and spoken concerning the Ark. See more there.

V. 7. {Sing ye praises with understanding} He requires, that understanding be joined with singing, lest the name of God be profaned with vain crying, 1 Cor. 14.15.

{with understanding} Or, every one that hath understanding.

V. 9. {The princes of the people are gathered together, even the people of the God of Abraham} Or, the voluntary of the people are gathered unto the people of the God of Abraham.

{even the people of the God of Abraham} All the spiritual seed of Abraham shall come to worship God, and seek protection from him.

{the shields of the earth belong unto God} God alone is able to protect the world, Psal. 5.12. & 18.35.

PSALM XLVIII

TITLE

{A song, and Psalm} Where the voice went before the musical instruments; as some are of opinion. See upon the title of Psal. 30.

{for} Or, of.

Verse 1. {In the city of our God} Albeit, God show his wonders through all the world, yet he will be chiefly praised in his church.

V. 2. {Beautiful for situation} יפה נוף, which some render, pulcher surculo. And because נוף the verb and radix, signifies sufflavit, suffivit, &c. or I know not for what other reason, but it has been affirmed by some, that נוף is properly that branch which drops balsam; and hereupon applications have been made by many to the doctrine of the Gospel. But I do not find any good ground for that interpretation. The more received and warrantable, is, tractus, clima, as here.

{The joy of the whole earth is Mount Sion} The whole earth, might be taken here for the whole land; as Exod. 10.15. and Mat. 27.45. though some there out of ancient records of astrologers are of opinion, that that darkness extended further than Judea. But however, of Exod. 10.15. there is no question: and so it might be here too. Neither indeed do I find, that either Judea or Jerusalem were in such esteem among the Gentiles. But we may take the words as prophetically spoken, because salvation was to come from thence to the Gentiles.

{is Mount Sion, on the side of the North, the City of the great King} These words I find variously printed in the English copies. Some, after Mount Sion, have a colon; and some a semicolon: others, a comma only. How it was intended by the translators, I know not. Most interpreters join, on the side of the North, to Mount Sion: upon a supposition, that mount Sion stood northward of Jerusalem; grounding upon the words in Esay, 14.13. I will sit also upon the Mount of the Congregation in the sides of the North. But this is much opposed by some others, who would have these words, on the side of the North, to belong to the words following, the City, &c. They bring Josephus, and some others to prove, that mount Sion stood in the south, and had Jerusalem northward: and that the chiefest parts of the city, were to the north. Others again, who maintain the same concerning the situation of both, yet take these words, Mount Sion, on the side of the North, together; because though Sion itself were southward, as they maintain, yet it had Jerusalem, (the chiefest parts of it) on the north. On the North then, not absolutely, in regard of itself; but with reference to Jerusalem. The further discussion of this I leave to geographers; no point of consequence depends upon it: and the difference, as I apprehend it, is of no difficult conciliation; rather verbal, than real.

{the City of the great King} The City of our God, ver. 1. or, the City of God, Psal. 64.4. and so Christ’s words, Matth. 5.35. the City of the great King, (which probably had reference to these of the Psalmist) are expounded by very learned men. The great King, being referred to men, was the proper title or epithet of the kings of Persia.

V. 3. {for a refuge} Except God were the defense thereof, neither situation nor munition could prevail.

V. 4. {the kings were assembled} Psal. 46.6. They conspired and went against God’s people, and were so terrified by God, that they hastily returned, ver. 5,6,7.

{they passed by together} Or, and passed away presently.

V. 5. {They saw it, and so they marvelled} Or, They saw the foundation, they marvelled.

{so they marvelled} At the beauty of it, ver. 2. or saw it too strong for them to overcome, ver. 12,13.

{they were troubled} Terrified by God, ver. 6,7. suddenly, and inevitably, as a woman’s travail, Esay 13.8.

V. 7. {Thou breakest the ships} You have violently destroyed, or driven away our foes, as ships at sea, with a tempest.

{of Tarshish} That is, of Cilicia, or of the sea, called Mediterranean, or Midland sea.

V. 8. {As we have heard, so have we seen} To wit, of our fathers, Psal. 44.1. so have we seen in this deliverance, that God will defend this city: or, as you have promised, so you have done.

V. 9. {We have thought of thy lovingkindness} To give you praise for this great deliverance.

V. 10. {According to thy name} In all places where your name shall be heard of, men shall praise you, when they hear of your marvelous works.

V. 11. {Let Mount Zion rejoice} Let Jerusalem and the cities of Judah rejoice, for the just judgment upon the enemies, ver. 5,6.

V. 12. {Walk about Zion} View, if any one tower, or bulwark be hurt by the enemy, and praise God that none is damnified.

V. 13. {Mark ye well her bulwarks} Heb. set your heart to her bulwarks.

{consider} Or, raise up.

{that ye may tell it to the generation following} How God has kept them all untouched of the enemy.

V. 14. {For this God is our God for ever and ever} Who has kept us and our towers, and driven away our enemies.

PSALM XLIX

TITLE

{for} Or, of.

Verse 2. {Low and high, rich and poor together} Psal. 62.9.

V. 4. {I will incline mine mine ear to a parable} I will deliver that which with much study and diligent attention I have got, or attained unto. No trivial ordinary matter, which every man of himself is capable of; but such as I have received from the learned professors of piety, or the Author of Wisdom himself. A parable in the Scripture, and חידה too, (here translated a dark saying) is taken sometimes for a sententious speech, or excellent doctrine; though otherwise neither very obscure, nor parabolical: as Psal. 78.2. I will open my mouth in a parable, &c. the subject of that Psalm being nothing but an historical (but poetically set out) commemoration of God’s mercies to his people, in several kinds; and their frequent unthankfulness. And such is the doctrine of this Psalm, which very well deserves the solemnity of this extraordinary prefacing: a doctrine of as much comfort and consequence to men, as any can be: delivered here more plainly, than in any other part of Scripture, till Christ’s time, Daniel excepted. The sum is this; That we should not be troubled at the prosperity of the wicked and ungodly, since that this world, with all its delights, are things so transitory: God having provided better things for them that live in his fear, in another world. That this doctrine was not so common, in those days; and why, has been showed upon the 37. Psalm: so that in that respect, though otherwise plainly enough delivered here, it might be styled a parable, or enigma. See more there.

V. 5. {when the iniquity of my heels shall compass me about} There be no less than 17. or 18. several (as is pretended) interpretations of these words; so many collected by Lorinus: besides what more may be gathered by others: so many, but most of them so forced and impertinent, or coincident with others, as even to recite them, I conceive would be but loss of time and labor. The chiefest, and almost only considerable, are but two. These will be well worth our consideration, because it is a point of high consequence. First then there be, (as most ancients) who by heel, understand the last of a man’s life, or the day of death, to this purpose; Why should I commit anything, that I should need to fear, when that dreadful day shall come, when sentence, in private first, and in public afterwards, must be passed upon me. The principal cause of fearing, is, if it should so fall out, that at the end and close of my life I should be compassed about with sins; such especially, through which, to get wealth to myself, I made no conscience to oppress others. But since it is in my power, through God’s grace, to prevent it; or in case I have sinned, through his mercy, to repent in time, and obtain pardon; why should I fear so much? Death indeed I cannot avoid; all men are born to it: but that which only should make dreadful unto men, I may avoid. So, the words would be translated; Why should I fear in the evil day, that the iniquity of my heels will compass me about? For the translation, there is no question of it to be made, but that it may be right enough, as to the Hebrew words: but to make this sense of it, much must be supplied, and yet it will hardly do. Much less do I conceive what convenient sense and coherence can be made, if following the translation, by, the iniquity of my heels, the sins of my life, or the punishment due unto my sins, as some others would have, be understood. The second interpretation therefore, which I reckon considerable, is, to take עון iniquity, for wicked men; the abstract for the concrete: which is usual enough; to this effect; Why should I fear, &c. when wicked unjust men (encouraged by their success and worldly prosperity;) pursue me close, on every side? Either I fear, and be dismayed; or any other godly man, that puts his trust in God? Why not rather consider, that thus and thus is the case of the wicked; and his worldly prosperity accordingly to be valued: Whereas God will redeem my soul, &c. ver. 15. See there. They are said in some languages, to pursue to the heels, that pursue very closely, and with great animosity. And so Psal. 56.7. המה עקבי ישמרו: they observe my heels: it is the same word there, as is here: and is translated, calcanea mea observant, by some of best account.

V. 8. {the redemption of their soul is precious} That is, of their life, Exod. 21.30.

{it ceaseth for ever} It is so great a price, that it can never be paid by any, Job 36.13,19. Deut. 23.22. Zech. 11.11.

V. 9. {not see corruption} Psal. 89.48.

V. 10. {wise men die} Eccles. 2.16. Death makes no difference between persons, it spares none.

{leave their wealth to others} That is, not to their children, but to strangers, ver. 11. yet the wicked profit not by these examples.

V. 11. {Their} Or, Yet their.

{to all generations} Heb. to generation and generation.

V. 12. {man being in honour, abideth not} That is, mankind, or men in general; who being endowed with the gift of reason, above other creatures, and honored by God, to have dominion over them, are nevertheless subject unto death, as well as they.

{abideth not} בל ילין: properly, non pernoctabit, or, pernoctat. Which some take to be spoken of Adam particularly, Adam being in honour, &c. and hence infer, that he fell the first day, he was created: the last hour of the day. But this is too high, to be spoken with any confidence, upon no other ground. The common and most warrantable interpretation is, of man in general, who abides not: that is, has no permanent estate in this world. His time is short; and of that short time no part is stable, but subject to all manner of chances and mutabilities: in which respect, this whole world is said, even while it lasts, to pass away, 1 Joh. 2.17. in opposition to that reality of being, which properly belongs unto God only; and after him in an inferior degree, to immortal essences. See before upon Psal. 37.36. Yet he passed away, and lo he was not.

V. 13. {yet their posterity approve their sayings} They commend their fathers’ foolish courses, and continue in them, Rom. 1.31. Psal. 10.3.

{approve their sayings} Heb. delight in their mouth.

V. 14. {Like sheep they are laid in the grave} As sheep are gathered into the fold, so shall men be brought to the grave.

{death shall feed on them} That is, consume their bodies, as we do meat.

{the upright shall have dominion over them in the morning} That is, The righteous will soon have the better of them, whilst these remain in the power of death and the grave; and the righteous are exalted, being delivered from both, and received into heaven; as is more clearly expressed in the next verse. In the morning, as before, Psal. 46.5. God shall help her, and that right early. See there. Some think the resurrection is intended by this word, which in divers respects may be likened unto the morning. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light, Eph. 5.14.

{in the grave from their dwelling} That is, their form, or beauty, shall consume in the grave, being thither transferred from their dwellings: or, being forced from their stately houses and palaces, to betake themselves to the obscurity of a grave. The Hebrew word מזבל here translated, (the first letter of it being taken for a preposition) from their dwelling, may also be taken for habitaculum, alone; which has produced that other translation in the margin, the grave being an habitation unto them, or, to every one of them. Either of these may fit well enough.

V. 15. {But God will redeem my soul, &c.} If Selah be a note (as many think; of which, see upon Psa. 3.) of exaltation, or elevation of mind, I know not any place in the whole book, that better deserves it, or more requires it. Here is a clear testimony for the immortality of the soul, and for a better life after this: without which assurance, we might say with the Apostle, Let us eat and drink, for to morrow we must die, 1 Cor. 15.32. Why this doctrine was not so fully revealed in those days, has been said upon Psal. 37. to which we must often refer, that we be not forced to repeat the same thing often. However, divers passages there be, even in the Psalms, out of which the same may be proved: but not any so clear, but that they may be, and are by the generality of interpreters, that profess to be most literal, and eo nomine are of best account, if not eluded, (for it is not their purpose, I suppose) yet I know not how turned another way, so that little can be made of them, to convince a gainsayer. Even that Psal. 17.15. As for me, I will behold thy face, &c. though the words seem to me as direct, as any need to be, by reason of the antithesis there, as well as here; (of which see more there) yet there be, that have not that apprehension of them that we have. But, God be thanked that we find not any such opposition here: all men seem to be very well satisfied, that these words must be understood of eternal life. Indeed the antithesis here is so plain between those whom death has power over, (power over so far, as to end all their happiness) and those whom it has not, who therefore comfort themselves in that hope, and oppose it to all that wicked and ungodly men can boast of in this world: so plain, I say, that either we must say there be no words, by which this hope of eternal life can be expressed, or grant that it is here. Yet will I not press them so far, as to bind any man to believe, that the resurrection of the body was hereby intended. It is the opinion of many; and it is not improbable: but I will content myself with that which cannot be denied, That eternal life and happiness is here opposed to the worldly prosperity of faithless wicked men.

{from the power of the grave} Heb. from the hand of the grave.

{grave} Or, Hell.

{for he shall receive me} So it is in the Hebrew, by the future, he shall, &c. but because it is ordinary with them by a future to understand a present, some translate the words, quia suscepit me; that is, say they, because he has favored me; or, taken a liking to me: and this to be the ground of his alleged hope, and confidence, God’s voluntary grace and favor. The doctrine is good: but it may do as well, to keep to the future, for he shall receive me; as a further explication or prosecution of this excellent doctrine; to this effect, That whensoever his fatal hour shall come, that body and soul must part, God will receive his Spirit, Act. 7.15. Lord Jesus receive my spirit. See also Psal. 73.24. and afterwards receive me to glory.

V. 17. {For when he dieth, he shall carry nothing away} Job 27.19.

V. 18. {whiles he lived} Heb. in his life.

{and men will praise thee} Flatterers praise them that live in delights and pleasures.

V. 19. {He shall go} Heb. The soul shall go.

{He shall go to the generation of his fathers} And not pass the term appointed for life, Job 14.5.

{they shall never see light} Both they and their fathers shall go out of this world, and return no more unto it, Psal. 56.13. Job 33.28,30.

V. 20. {and understandeth not} This verse agrees with ver. 12. but that there it is, בל ילין with a Lamed: non pernoctabit: abideth not; and here, ולא יבין with a Beth: which difference is so small, that some have suspected, that it was at first alike in both places, and that the alteration has been since. There might be more ground for this suspicion, were all the difference in those two letters only, which indeed alone make all the difference of sense; but there is a further and greater difference in the writing; בל in the 12. verse; ולא in this: by which it appears, that that other difference did not happen by any chance. It is likely therefore, as is well observed by some, that the Psalmist in the 12. verse having abased the condition of man in general very low, not excluding any; that he does of purpose now mitigate that harsher expression, exempting those, who make use of that reason and understanding, wherewith God has endowed them, to improve themselves in their better part, above the condition of brutes.

{is like the beasts that perish} Before, in the twelfth verse, to be like the beasts that perish, was, to be subject to mortality, as well as they: which is the condition of all men, both good and bad. Now that he has distinguished, and speaks of the wicked only, to be like the beasts that perish, must be, to die without hope of any further good or happiness; which is the case of all brutes. Or, like brutes in their life, in that they take care only for the present, to fare well, and to pass the time merrily, not considering what will become of their souls; as creatures, that had no souls, but what perish with the body. But in very deed, the Psalmist in this Psalm, may seem to set out the case of the wicked in point of death, as no ways different from that of brutes: Like sheep they are laid in the grave, &c. ver. 14. & 19. He shall go to the generation of his fathers, he shall never see light: Not that he believed so himself; but because it was the common opinion then, there being no impiety in it, until the contrary was certainly and publicly revealed. See more upon Psa. 37.1,2. Fret not thyself, &c. and Psal. 73.32. I was as a beast before thee.

PSALM L

TITLE

{Of Asaph} Or, for Asaph. Who was either the author, as being a prophet, and the author of some Psalms, or spiritual songs, as we learn, 2 Chron. 29.30. or a chief singer, to whom it was committed, 1 Chron. 16.5,7.

Verse 1. {The mighty God} Heb. God of gods. He that rules over angels and kings, and all that is called God.

{called the earth from the rising of the sun} To plead against his dissembling people, before heaven and earth.

V. 2. {the perfection of beauty} Because God has chosen it to have his Name there called upon, and also his image shined there in the doctrine of the law, Psal. 29.2. & 110.3,4.

{God hath shined} Showed himself glorious, like the shining sun.

{Out of Sion, the perfection of beauty} Since it has been thought fit, that the Turkish (so called, though written in Arabic) Alcoran, a book as full of blasphemies, in matter of religion, as it is of senseless absurdities, in point of human reason, should be communicated unto the people, in the vulgar English tongue; it will not be thought amiss to take notice that of all the Scriptures either of the Old, or New Testament, there being two places especially that Mahometans take hold of, and are wont to object unto Christians; this is one of them. I have lately seen a letter from one of that sect, to a Christian in Rome, as I remember, (the letter is printed) where those two places are much pressed and insisted upon. They quote the words of this verse thus: God hath shewed out of Sion ⟦Gelilan Mahmudan; the first word and the damaged line-end are uncertain⟧U2; that is, a glorious, or renowned Crown. By which crown, they would have a kingdom; and by renowned, (Mahmudan, in Arabic) Mahomet, (more properly written, Muhammed) because of the affinity, or rather identity of letters, to be meant. But granting that in some Arabic translation of the Psalms (which yet some very learned and well-versed in these languages and books, having seen many besides them that are printed, profess they have not yet met with) it were so found; yet what is that to the purpose, except in the original Hebrew it were so too? where we find neither letters, nor sense to that purpose. The words, which they press in the Hebrew are, מכלל יפי. In the first indeed, Micklal, for the letters, (but that is not it will serve their turn) there is affinity enough: but in the second, (jophi) none at all. And yet were it so in very deed, even in the original text; what were this, to justify all their impostures and forgeries; not to be refuted, nor maintained by casual allusions and affinities of bare words and letters, but by evidences of truth, reason, and history?

V. 3. {a fire shall devour before him} As when God gave his law in mount Sinai, he appeared terrible with thunder, and tempest: so will he appear terrible to take account for the violating thereof.

V. 4. {He shall call to the heavens from above} As witnesses against the wicked of his people, Deut. 31.28. & 32.1. Isa. 1.2.

V. 5. {Gather my saints together unto me} God in respect of his elect calls the whole body, holy, saints, and his people.

{that have made a covenant with me by sacrifice} Sacrifices were seals of the covenant, between God and his people.

V. 6. {God is judge himself} Psal. 75.7.

V. 8. {I will not reprove thee for thy sacrifices} Ye have wearied me with your sacrifices, Isa. 1.11,14. Mic. 6.6,7. Act. 4.4,5. so that I cannot blame you for want of outward ceremonies, but of moral service.

{or thy burnt offerings to have been continually before me} It should have been, either not to have been continually before me; that, not, being to be supplied here out of the first, I will not reprove thee, &c. according to the idiom of the Hebrew, acknowledged and observed here by some of the most skillful in that language: or without any supplement at all, but to the same purpose, placing a colon after sacrifices: thy burnt-offerings have been continually before me. Either of these, makes the sense clear, and keeps to the propriety of the words. As for the matter itself, the reproving or slighting of sacrifices, and opposing to them, or substituting instead of them, spiritual service (the chief subject and aim of the whole Psalm) See before upon Psal. 40.6. Mine ears hast thou opened.

V. 10. {For every beast of the forest is mine} If he did delight in sacrifices, yet had he no need of man’s help thereunto.

{upon a thousand hills} Heb. upon the hills of a thousand owners.

V. 11. {mine} Heb. with me.

V. 12. {for the world is mine, and the fulness thereof} Exod. 19.5. Deut. 10.14. Job 41.11. Psal. 24.1. 1 Cor. 10.26,28. See before upon Psal. 24.1. and the fulness thereof: in the end there.

V. 13. {Will I eat the flesh of bulls} Though man’s life for the infirmity thereof has need of food, yet God, whose life quickens all the world, has no need of such means.

V. 14. {pay thy vows unto the most High} Show yourself mindful of God’s benefits, by thanksgiving, and obedience promised in Sinai, Psal. 116.13,14. See more upon Psal. 5.5. For in death, &c.

V. 15. {call upon me in the day of trouble} Job 22.27. See upon Psal. 38.18. For I will declare mine iniquity.

V. 16. {What hast thou to do to declare my statutes} Why do you feign to be of my people, and talk of my covenant, seeing you are but a hypocrite?

V. 17. {Seeing thou hatest instruction} Rom. 2.21,22. How to live according to my word.

{and castest my words behind thee} Yet he was said before, to declare his statutes, &c. They are therefore said to cast the words, or, the word of God, behind them: who though they show much affection to it, and love to talk of it, and will go many miles, perchance, to hear one sermon; yet apply it not to their hearts, (which is the true use of it) to amend their lives by it, but please themselves in their own conceits, as though they were the only elect people of God; and upon that confidence freely censure and condemn others, whether good or bad, (not sparing them that are of nearest relation, brothers, &c. verse 20. Thou sittest, &c.) because they make not so much outward show, or refuse to join with them in their affected ways; though they show the power of godliness in their lives and conversations, much more than themselves. So Ezek. 33.30,31, &c. Also thou Son of man, &c. And lo, thou art unto them as a very lovely song, of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not. If therefore we admit not the word of God into our hearts, (which will appear by our lives) though we go never so far to please our ears with it, we may truly be said to hate and reject it, because we make not that use of it, for which it is intended.

V. 18. {When} Or, Seeing when.

{when thou sawest a thief, &c.} Though the Psalmist insist upon certain crimes, as theft, and adultery, in this; perfidiousness and fraudulency, in the next; and lastly, uncharitableness in judgments, and malicious detraction, in the 20. verse; as signs and evidences of hypocritical hearing, or preaching: Yet we must not so understand him, as though those particulars did all belong unto all that are such. He insists in these, exempli causa; as we say: in some for all, or some others, (whether more, or fewer to be found in one man) that are of the same nature. That therefore we must gather from his words, is; that we may know such by their deeds and actions, whether theft, adultery, murder, false dealing, cheating, drunkenness, lying, swearing, and the like; so contrary to God, and all godliness, declared unto us by the word of God, that they that pretend to godliness and the word of God, and yet do such things, must needs be thought, either wilfully, to make a mock of that which they pretend to love and honor; or to be extremely blinded and deluded by the Devil, that they should not see, what of itself is so plain to be seen and understood: but this especially, of open theft and adultery, mentioned in this verse. For as for dishonesty, and false dealing in a cunning way, under pretences of love, and the like; and uncharitableness in censures and judgments; and malicious detraction: in the following verses; these things are very ordinarily to be found in all, or most of them, that are great pretenders, (but hypocritically) to the word of God. Hitherto in the explication of these verses, from ver. 16. But unto the wicked, &c. I have followed expositors of best account; (as Calvin for one) who make hypocrites, such as make great show of piety by external performances, (as all kinds of ceremonies in general;) but especially by their zeal to Praedicationem Verbi, (that is, sermons,) to be the men aimed at. Indeed if hypocrites in general, the words will infer, that such especially are intended, that make a great brag of God’s word, and show much zeal that way. But when I well consider the original words, I cannot absolutely conclude, whether hypocrites, that make a show of godliness, or openly profane men, are intended. Such I mean, who though they knew themselves and their lives to be bad, neither did much hide it, or were much ashamed of it; yet hoped well for all that, as Jews born, Abraham’s children, and upon that account, having right to the covenant of grace; heirs of the promises, visible members of the church, and the like. See Jer. chap. 7.1,2,3. to ver. 17. It is likely there be among Christians too, too many, who though they indulge themselves all manner of liberty, and make little or no conscience of their ways; yet flatter themselves that they are Christians, and love the church, and hope to find mercy: which if they do, (without repentance and amendment) the word of God must be false, Mat. 7.22,23. & 1 Cor. 6.9,10. Be not deceived, &c. often repeated (in the same, or the like words) in other places. If we follow this sense, to declare my statutes, will be, to boast of my law, (by a special favor delivered unto the Jews only, the seed of Abraham, not made common to all nations) and gladly to talk of any covenant, as the circumcision, &c. as though that could profit them anything, as long as, &c. This in the Apostle’s expression, (which is very elegant and proper,) is ἐπαναπαύεσθαι τῷ νόμῳ, to rest in the law, Rom. 2.17. that whole passage of the Apostle, from v. 17. to 23. containing a full explication of the words of the Psalmist, taken in this sense.

{hast been partaker with adulterers} Heb. thy portion was with adulterers.

V. 19. {Thou givest} Heb. Thou sendest; or, And givest.

{thy tongue frameth deceit} Psal. 10.7. Job 27.4.

V. 20. {Thou} Or, And.

{Thou sittest and speakest against thy brother} See upon ver. 17. and castest my words; ver. 18. When thou sawest.

{thou} Or, and.

V. 21. {and set them in order before thine eyes} I will write all your wicked deeds in a roll, and make you to read, and acknowledge them, whether you will or no.

V. 23. {that ordereth his conversation aright} Heb. that disposeth his way: As God has appointed. So Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. Joh. 9.31. Now we know that God heareth not sinners, &c.

{will I shew the salvation of God} Psal. 91.16. That is, declare myself to be his Savior.

PSALM LI

TITLE

{when Nathan the Prophet came unto him} 2 Sam. 12.1. and 11.2. To reprove him, because he had committed so horrible sins, and lain in the same so long without repentance.

Verse 1. {According to the multitude} He is very earnest, as knowing, that the act of forgiving of sins, is an act of greatest mercy, yea and power. It was more to say, (to say it, authoritative; that is, by warrant of one’s proper power and authority, and not by way of delegation, and declaration only, as God’s ministers; though that too be a great power:) Son, thy sins be forgiven thee; than to say, Arise, take up thy bed, and walk, Matth. 9.5,6. With that zeal therefore that we would pray (and greater, if it be possible) for deliverance from temporal afflictions and extremities of highest nature; we should pray for forgiveness of sins, of great sins especially; as a thing both of greater consequence, to us; and of greater difficulty, in itself, but that, to God all things are equally possible. But few are so sensible of their sins, as they are of any worldly cross; and accordingly they carry themselves in their prayers and devotions. They have good ground to hope well of themselves, that find it otherwise in themselves.

V. 2. {Wash me thoroughly from mine iniquity} My sins stick so fast to me, that I have need of some singular kind of washing. He alludes to the legal washings. He would not only be forgiven for what is past, but so thoroughly cleansed, and so purified in his soul, that he might not relapse either unto the same, or any other sins, of what kind soever: to wound his conscience before God, and to incur his just wrath and judgments again. He alludes to the legal washings. Then may be an intimation also of the greatness of his sin in the word thoroughly; as needing more than ordinary washing.

V. 3. {For I acknowledge my transgressions} Upon this acknowledgment, which includes a promise and serious purpose of amendment, he grounds his plea for mercy: because He that covereth his sins, shall not prosper; but whoso confesseth and forsaketh them, shall have mercy, Prov. 28.13. And so 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

V. 4. {against thee, thee only have I sinned} Some interpret these words, as spoken by David by way of aggravation, or exaggeration of his faults; as if he intended to say, That it was not the judgments of the world that he stood upon, whether accusing, or excusing; but that which troubled him, was, that he had so grievously offended God; so good a God, whose just indignation he had incurred; and so just a God, whose righteous judgment, though all men should acquit him, he knew he could not avoid. Others more simply, that he speaks as a King, who though he were not, as a King, liable to the punishment of the Law, yet he was accountable to God: so most ancients, and some modern. Others again there be, who also follow the simple meaning, but to another sense; Against thee only have I sinned: because I have used great secrecy in the fault, that it might not be known unto men; both in the matter of adultery, and in that of the murder; as appears by the history. Whence it is that Nathan tells him from God, For thou didst it secretly; but I will do this before all Israel, and before the Sun, 2 Sam. 12.12. Nevertheless, it appears even by that which follows there, ver. 14. Howbeit, because by this deed, thou hast given great occasion to the enemies of God to blaspheme, &c. that the matter was come abroad: and withal, (which I would have well observed, because it may lead us perchance to the right meaning, as much as anything that has been said) how much God (if we may so speak) did suffer in these foul acts of his servant David. Why might not then David, out of a zeal to God and his glory merely, without any regard to himself, say, That nothing grieved him so much, neither matter of shame and reproach from men; nor matter of punishment upon himself from God; as that his sin did so much redound upon God; or in Nathan’s (or God’s) own words, that he had given great occasion to the enemies of God to blaspheme. This would do very well, I think, if it will as well agree with that which follows, whereof we shall consider when we come to it.

But in the meantime, taking it for granted, that David’s purpose was (which this very repetition of words, Against thee, thee only, &c. does argue) to aggravate his sin: by which I do not understand hyperbolically to amplify; but truly and feelingly to set out the heinousness of it: this therefore grounding upon as granted, in further pursuance of the sense, I would have the words of old Eli well considered of, 1 Sam. 2.24,25. Nay my sons, said he, for it is no good report that I hear: ye make the Lord’s people to transgress. If one man sin against another, the Judge shall judge him: but if a man sin against the Lord, who shall intreat for him? His meaning was not, that their sin, absolutely and precisely, was to God only: for it was public, and could not but offend many in divers respects; but to God, or against God, more immediately. Now David’s sin was against God more immediately; first, as he was a King: I will not dispute about matter of right, how far above, or under the Law, as kings, &c. which I know would be subject to much opposition: but de facto, as we say; that is, a King may do much, which others cannot, or dare not; I think will easily be granted. Proud Jezebel knew what she said, when she upbraided her husband for his tenderness about Naboth’s vineyard, Dost thou now govern the kingdom of Israel? 1 King. 21.7. Again, David hoped to carry the matter so closely, that it should not have been known. It appears that he did endeavor, what he could, to conceal it. Now in either of these two cases, when the fear, or knowledge of man is removed, and that a man thinks himself secure, as to the world; for a man then freely to indulge himself a liberty of sinning, is a high provocation, and to make a practice of it, would argue a desperate case. Nothing can be more contrary to either true conscience, or true generosity. Lastly, as it was a sin against God more properly, whilst it was concealed; so when it came to be public, it proved a sin against God too, as properly, though in another respect. For David, being such a one as he was, so approved by God, and of such exemplary piety abroad; piety and religion must needs suffer very much in this his so foul and so notorious a fact. Ye make the Lord’s people to transgress, was that Eli chiefly objected to his sons: and that occasion was given to the enemies of God to blaspheme, was part of Nathan’s charge (as we saw before) unto David. In all these respects then, David might well say, Against thee, thee only, &c.

{that thou mightest be justified, &c. and be clear when thou judgest} There be, who making a parenthesis of the former verse, (For I acknowledge, &c.) and the former part of this, (Against thee, thee only—in thy sight:) join these words, that thou mightest, &c. with the first and second verses; as though he intended to put God in mind of his goodness, and of his gracious promises made to himself; that God would be as good as his word, &c. But besides what may be objected from the words themselves, the last of this verse, (and be clear when thou judgest:) it is apparent by S. Paul’s inference upon them, or citation of them, Rom. 3.4. that that cannot be the meaning. Though it might be said, that S. Paul cited them by way of allusion only, in which case he might take the more liberty; which is not without example, perchance. But in very deed, David’s meaning, was S. Paul’s meaning; and it will fit the context here, as well as there. That which both intended, is, to give all the glory unto God; which is best done, by man, when man freely acknowledges his own wretchedness and sinfulness; and pronounces at the same time, perfect truth and goodness to belong unto God only. Hence it is, that sinners are properly said to glorify God, when they freely and fully confess their sins; as is showed before in the beginning of these notes, upon that part of the title; Of Psalms. The very heathens would say upon this occasion of man’s infirmity, that it was the privilege or prerogative (Θεὸς ἂν μόνος τοῦτο ἔχοι τὸ γέρας, in Plato; Let God alone have that honour;) of God, to be without faults. This I conceive more probable and proper to the place, than that David (as some would have it) by those words should intend to say, that what punishment soever God shall inflict upon him, or howsoever he shall deal with him (whether he sink or swim) yet he would have God acquitted; so that neither his truth (in matter of promises) nor his justice (in his retributions) should upon this occasion be, by any to be questioned. I think this is more about. But if any like it better, I am not against it.

There is a difference in the words too, that may make S. Paul’s quotation to differ from the Psalmist, observed by most upon this Psalm. and be clear when thou judgest; says the Psalmist, and be clear, (or mightest overcome: that makes no great difference,) when thou art judged; S. Paul. David, actively: Paul, passively. The matter may easily be reconciled. For at the same time that God does judge, (or execute judgment upon any) he may also be said to be judged; whilst men pass their censures either as applauding, or disliking his judgments. And then may he be said to overcome, when judged; when men acknowledge the justice of his judgments. Besides, it is well observed by some here, and proved by divers examples, that S. Paul by a special idiom, (though in this particular passage he follow the Septuagint,) uses in his citations to turn many active verbs, into passives. But after all this, it may be said, that this difference of the verbs, is rather a misapprehension of interpreters, than any real difference. For the word S. Paul uses is κρίνεσθαι; (καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε:) which word may be taken actively, as well as passively: and so indeed rendered here by Beza; & vincas, quando tu judicas.

V. 5. {I was shapen in iniquity} He here brings all his actual transgressions to the fountain of them, original corruption, Rom. 7.8, &c. By this phrase, in sin, expressing that sins possessing the whole man, Joh. 9.34. Act. 8.23. Eph. 2.1. are as waters wherein a man is overwhelmed.

{conceive me} Heb. warm me.

V. 6. {Thou shalt make me to know wisdom} Most interpreters, with the vulgar Latin, express it by the preterit; thou hast manifested, or made known unto me, as if this too, were spoken by way of aggravation against himself, who after such measure of knowledge and wisdom, vouchsafed unto him by God, should nevertheless pollute himself with such gross sins. A great and just aggravation indeed: according to that of our Savior’s, Joh. 9.41. If ye were blind, ye should have no sin, &c. Nevertheless, the future, (as it is in the Hebrew,) may do as well: and does agree with the former part of the verse, rather better. Then is there truth in the inward parts, when the holiness of our lives, does answer to the light of our understandings: neither can that properly be called true knowledge, or sound wisdom, which has not that operation. So 1 Joh. 2.4. He that saith I know him, and keepeth not his commandments, is a lyar, and the truth is not in him. David’s words therefore include an acknowledgment of his sin, by which the light of his understanding was darkened; and may be resolved (as they are by some) into a prayer, that God would restore unto him that wisdom, which by the prevalency of vice he had in a great measure forfeited; or at least, eclipsed.

V. 7. {Purge me with hyssop, and I shall be clean} Not that David had any opinion of any external thing, as much available to the purging of his soul: he knew well enough, that neither the power of hyssop, nor any water, could reach to those inward hidden parts, (the seat of all true wisdom and piety,) by him mentioned in the verse before: but because hyssop and water were appointed by the Law of God in all, or most solemn purifications and expiations, as a sign and seal of inward cleansing, (of which see Exod. 12. Lev. 14. Num. 19.) by the power and mercy of God: the Psalmist by these phrases expresses his faith in God, that though he be through sin become never so foul and filthy; yet God is able speedily (if he please) to restore him to his former purity and innocency. See also upon Psal. 16.17. My reins also.

{and I shall be clean} Or, that I may be clean.

{and I shall be whiter} Or, that I may be whiter. As Mal. 1.9. that he will be gracious unto him. Heb. and he will be gracious.

V. 8. {Make me to hear joy and gladness} He means God’s comfortable mercies towards repentant sinners.

{the bones which thou hast broken} By the bones he understands all strength of soul and body, which by care and mourning is consumed.

V. 10. {Create in me a clean heart} He confesses that when God’s spirit is cold in us, to have it again revived, is as a new creation.

{a right spirit} Or, a constant spirit.

V. 12. {Cast me not away from thy presence} This was an effect of God’s utmost anger, Gen. 4.16. 2 Kings 24.20. Jer. 7.15. and 52.3.

V. 12. {Restore unto me the joy of thy salvation} It is a good sign, if we fall into any great sin, that we are sensible of our condition. There is good hope of them that are, though their sin be great. As their case on the other side, is desperate, who dare sin with security, and think it a testimony of their faith, that they mistrust not themselves for it. But here is a question raised; handled at large by some upon this Psalm: Nathan the prophet, had been with David, before this, and declared unto him from God, that his sin was pardoned: or, that God had put away his sin, 2 Sam. 12.13. Why then did he make any further question? This, as is conceived, might argue some kind of infidelity in him. It is answered, that it is possible Nathan came to him about it, more than once; and did not so fully absolve him at his first, though the Scripture make mention but of one coming, and for brevity, comprehend and contract all in one. And besides, that it is not against the nature of faith, to be solicitous, even after absolution: and that such expressions of a deep sense and remorse, do well become a sinner after reconciliation, as well as before; it being the property of an ingenuous heart in this case, the more he finds and feels God gracious and merciful unto him; the more to be affected with the remembrance of his sins, and past provocations. But besides all this, by Nathan’s words that are recorded, it does not appear that God’s pardon, delivered at that time, did extend to another world. The Lord hath put away thy sin, thou shalt not die; said Nathan. That the pardon was a general pardon, extending to the soul, as well as to the body, I make no question; yet if the declaration of it were not more express and particular, David might well pray for further assurance, before he could think himself secure.

{uphold me with thy free spirit} The Hebrew may be translated, either spiritu spontaneo; with a free spirit: meaning, that God would give him grace freely and willingly in all things to submit unto his will: as the word נדיבה is used, Exod. 35.21, &c. Or as here, thy free spirit; that is, the Spirit of adoption, Rom. 8.15,16. and where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. Some interpret it, spiritu liberali; id est, liberaliter in me effuso, with a free spirit, that is, say they, a Spirit (or gifts of the Spirit) freely poured upon me. This also, the words will bear: but I like either of the former better.

V. 13. {thy ways} He promises to endeavor, that others by his example may turn to God.

V. 14. {Deliver me from bloodguiltiness} From the murder of Uriah, and others, that were slain with him, 1 Sam. 11.17.

{blood} Heb. bloods.

V. 15. {open thou thy lips} By giving me occasion to praise you, when you shall forgive my sins.

V. 16. {For thou desirest not sacrifice} See before upon Psal. 40.6. mine ears hast thou opened, &c. But some learned men think that David has another meaning in these words; to wit, That if God had appointed any sacrifice in his Law, as he had done for many other things, so for expiation of either murder, or adultery, he would have given it him; but since he had ordained none, save only a broken spirit and a contrite heart, he hoped God would not despise it, but accept that alone for a sacrifice in this case, without which, sacrifice, in no case, is accepted. So a learned author of our own, in a late treatise inscribed, The reverence of God’s House: which whether he had out of Grotius, I know not: but I find that it is Grotius his opinion upon this place; by whom also we are referred for further proofs, to his book, De satisfactione, capite de sacrificiis expiatoriis.

{else would I give it} Or, that I should give it.

V. 17. {The sacrifices of God are a broken spirit} Esay 57.15. and 66.2. Psal. 34.18. A heart wounded for sin, and seeking to God for mercy in faith.

V. 18. {Do good in thy good pleasure unto Zion} He prays for the whole church, because through his sin it was in danger of God’s judgment.

{in} Or, for.

{build thou the walls of Jerusalem} That is, with best expositors, taking the words proverbially, or metaphorically; protect, defend, and maintain. So the Hebrews use the word building. Whether therefore the walls of Jerusalem were up, or down, perfect, or imperfect, (which some would infer upon these words,) he might so speak.

V. 19. {with the sacrifices of righteousness} By sacrifices of righteousness, I understand here, with best interpreters, legal sacrifices, he had before declared what sacrifices they were that God chiefly required and delighted in v. 15. Lord open thou, &c. He had spoken very peremptorily, For thou desirest not sacrifice, &c. as elsewhere upon the same occasion, whereof see upon Psal. 40.6. Mine ears, &c. Now he does as it were recall, or rather expound himself: So wilt thou be pleased, &c. as if he said; care being first taken for those things that are chief, and without which all oblations and sacrifices are rather offensive, than pleasing; to wit, hearty sorrow for our sins, and a serious purpose of amendment; trust in God, &c. (which things he had largely insisted upon in the former verses;) So may I, or any other in my case hope, that other sacrifices, such as God himself, for a time, had prescribed and appointed, may be seasonable and acceptable. Those ought ye to have done, &c. Matt. 23.23. As for that phrase, Sacrifices of righteousness, see upon Psal. 23.3. He leadeth me. But Psalm 4.6. we had sacrifices of righteousness, in another sense, as is there noted which is no wonder. It is a common observation among interpreters, that the same words, and phrases, are sometimes taken in very different senses: yea sometimes in one and the same chapter; as elsewhere has been said and showed by some example. However, even there, this sense is followed by some; as if David directed his speech to such of the people, as yet stood in opposition to him: inviting them to submit, that so they might, under him and his government, have part in the legal service. But I still like better of the other sense, in that place. See then upon verse 4. and 5.

PSALM LII

TITLE

{when Doeg the Edomite came and told Saul} 1 Sam. 22.9.

Verse 1. {O mighty man!} O Doeg, which makes use of that power you have under Saul, not to do good, but to do mischief; contrary to God, whose constant goodness, even towards sinners, (in many things) should be our example; and the nearer we come to him in power, so should we in goodness also; who daily makes his sun to arise upon the good, and the evil; whose long forbearance invites all men, even greatest offenders, unto repentance; O thou mighty man; how ill does wickedness and cruelty become so great a place? And again, the goodness of God, &c. though you do encourage yourself, that the Lord shall not see, neither shall the God of Jacob regard: Psal. 94.7. because God, for secret reasons, has suffered some of your bloody designs to take effect; yet for all this I shall not cease to trust in the Lord, and his goodness, God hath not forgotten to be gracious, &c. yea this very cruelty of yours, thou mighty man, shall commend the goodness of God unto me; and make me the more earnestly to cast myself upon him: Surely the wrath of man shall praise thee, Psal. 76.10.

V. 2. {Thy tongue deviseth mischiefs} Psal. 50.19. Your malice moves you by crafty flatteries and lies, to accuse and destroy the innocent.

{razor} Psal. 57.4. & 59.7. & 64.3.

{working deceitfully} Heb. O worker of deceit.

V. 3. {Thou lovest evil more than good} That is, rather than good. For he loved not good at all. So after, lying rather than to speak righteousness.

V. 4. {Thou lovest all devouring words} You speak as if you would devour: and his words did devour the priests, and their city, 1 Sam. 22.18.

{O thou deceitful tongue} Or, and the deceitful tongue.

V. 5. {God shall likewise destroy thee for ever} Though God forbear for a time, yet at length he will recompense your falsehood.

{destroy thee} Heb. beat thee down.

{and root thee out of the land of the living} Albeit you seem to be never so sure settled.

V. 6. {The righteous also shall see} For the eyes of the wicked are shut up at God’s judgments.

{and fear} With joyful reverence, seeing he takes their part against the wicked, Psal. 58.10.

V. 7. {Lo, this is the man} Or, this is the mighty man, as some have it here. For though it be not altogether the same word (גבר here: גבור there) that we had before, verse 1. yet both are from one root, which signifies to be strong and mighty: so that it is very probable that the same thing is intended in both places; and it makes the speech more emphatical: Lo this is the man (the mighty man) how great and mighty, in his own conceit, and in the eyes of the world; but very lately; how wretched and miserable? now; how much lower? that is the lowest, now; that was, a little before, so high, and so terrible?

{trusted in the abundance of his riches} Psalm 49.6.

{wickedness} Or, substance.

V. 8. {But I am like a green olive tree} I shall live prosperously among God’s servants, when he is destroyed.

{I trust in the mercy of God for ever and ever} Psal. 5.7.

V. 9. {Because thou hast done it} Some would have it expressed by the future (according to the Hebrew idiom; of preterits for futures, and futures for preterits, promiscuously: or more prophetico: expressing for more certainty things to come, as already passed:) because thou wilt do it, &c. but there is no need of it. For it is more probable that David, seeing what had happened to so many others in his cause, and for his sake, through Doeg’s malicious information, and Saul’s cruelty; reflects here upon himself, and praises God (though very sensible of what others had suffered) for his own deliverance, so much the more to be regarded, and esteemed, because so many had suffered for it.

PSALM LIII

TITLE

{Mahalath} Psalm 88. tit. A wind instrument. See notes on Psal. 5. tit.

Verse 1. {The fool hath said in his heart} Psal. 10.4. & 14.1, &c. This Psalm agrees with Psalm 14. as Psalm 57. (part of it, from v. 7.) with Psal. 108. to verse 6. and Psal. 60. from verse 5. That thy beloved, to the end; with 108. from ver. 6. to the end, and Psalm 70. with Psal. 40. from verse 13. Of some petty differences of some words and letters, how they might happen, see what is said upon Psal. 18. I will love thee, &c. compared with 2 Sam. 22. The greatest difference here, is in v. 5. compared with 5. & 6. of Psalm 14. It is likely that it passed twice through David’s hands, upon several occasions; and that he fitted it to the occasion, as he thought best himself.

{There is no God} Whereas no regard is had of honesty, or dishonesty, of virtue, nor of vice, there the prophet pronounces, that the people have no God.

{there is none that doth good} Rom. 3.10.

V. 2. {That did understand, that did seek God} Whereby he shows that all knowledge is unprofitable, that brings us not to seek God. See upon Psal. 27.8. Seek ye my face, &c.

V. 3. {no not one} See upon Psal. 14.2. If there were any. To which may be added, Eccles. 7.20. For there is not a just man upon earth, that doth good and sinneth not. That is, no man, no just man, in common reputation, so constant in goodness, but is sometimes exorbitant: or no action of man, how just and good soever, so entirely good, but if strictly examined, may be found defective, in some circumstance: and therefore no man upon earth absolutely just before God.

V. 4. {Have the workers of iniquity no knowledge?} David pronounces God’s vengeance against cruel governors, who having charge to defend and preserve God’s people, do most cruelly devour them.

V. 5. {were they in great fear} Heb. they feared a fear.

{where no fear was} God put a spirit of fear in them, when no man sought to hurt them, Lev. 26.17,36. Deut. 28.65. Job 15.21. Prov. 28.1. So Saul was afraid of David. But because it is well observed by some learned interpreters, that this does not seem so well to agree with the scope of the Psalmist; to wit, to denounce unto such wicked offenders, mere panic fears, accompanied with no real hurt: I think therefore that Aben Ezra (a learned Rabbin) his interpretation deserves well to be taken into consideration, who makes the meaning of the words (there being no more in the Hebrew than thus: They shall fear with a fear: or, greatly be afraid: (no fear is, or was:) to be this: they shall be taken with such a fear, to which never was the like before, that is, as great as may be: by fear, understanding the objects themselves; great evils, and unusual plagues; such a fear and fright, as is described Rev. 6.15,16,17. and elsewhere: The said Aben Ezra brings a place of Esay for confirmation of this interpretation, where he conceives that such a word, as similis, or par, must also be supplied. But that place is doubtful; and otherwise interpreted by others. However, it is sure enough that the Scriptures afford store of examples, where sometimes the adjective, sometimes the substantive, and sometimes the verb is to be supplied, to make the sense perfect. This translation and interpretation of the words is followed by some of the best of late interpreters. However, without any such supplement, we need not fly to those panic fears, to make sense of the words: where no fear is: that is, where they can see no just ground of fear, but in their greatest security: (as has been said upon Psal. 14.5. already:) which is no small aggravation of their calamity, that it shall be sudden, without any foregoing suspicion, or apprehension of it in them: which could they have foreseen, they might perchance, if not have prevented, totally; by seasonable repentance: yet have lessened in some measure, by some kind of preparation against it, and such means, as worldly wisdom does prompt and afford in that case.

{God hath scattered the bones} Be the enemies’ power never so great or the danger so fearful, yet God delivers his in due time.

{against thee} Thee, O Israel, verse 6. So His, Psal. 87.1. has relation to the Lord, ver. 2.

V. 6. {O that the salvation} Heb. who will give salvations; &c.

PSALM LIV

TITLE

{Neginoth} See notes on Psal. 4. tit.

{when the Ziphims came and said to Saul, Doth not David hide himself with us?} 1 Sam. 23.19. & 26.1.

Verse 1. {By thy name} Psal. 113.10,11,12. All nations, &c. It is very frequent in the Scriptures to put the name of God, for his power, and sometimes for God himself. For his power, because when men (the faithful especially) call upon him, by his Name; that is, as he ought to be called upon; then is the proper time for God to show his power. And that he does so, commonly; the Psalmist declares at large, Psalm 107. throughout the whole Psalm: but especially in these words, Then they cried unto the Lord, &c. verse 6,13,19,28. And sometimes, I said for God himself, or elsewhere is observed. See upon Psal. 9.10. that know thy Name. One reason, among others, may be, because all the knowledge we have of God, may be called a knowledge of his Name, rather than of his Nature.

V. 3. {strangers are risen up against me} He called the Ziphims, strangers; an odious word among the Hebrews, as who should say, heathens, infidels. Who yet were Jews, of the tribe of Judah; so called from the name of the city, (some say there were two of that name) which they inhabited: as the city might have its name from some, either mountain, or desert called Ziph. But why called here Strangers by David? Some think because they had apostatized from the true faith, and were become idolaters. Such indeed might very well be so called; and as certain it is that the Jews or Israelites in general, did often deserve that title by their frequent apostasies into idolatrous worship: which are recorded in the history of the Bible. But of those Ziphims we find no such thing particularly noted or recorded, which certainly would not have been omitted (at this time especially of David’s flight, and conversation among them) had there been any such thing. Their opinion therefore is most probable, who by strangers, understand inhumane, cruel, perfidious, as bad as any professed heathens and idolaters, as the Apostle 1 Tim. 5.8. worse than an infidel. So, Strange children, Psalm 144.7. And Psalm 58. The wicked are estranged from the womb; so also Psalm 59.5. and 8. by the heathen, are intended men of barbarous and heathenish condition, whether Jews or aliens by birth. But Deut. 32.27. lest their adversaries should behave themselves strangely; there, (though some there too, take it as here:) yet it does appear by the context, that by that phrase are intended, who for want of either ingenuity, or due consideration, take no notice, or mistake in the true cause, by arrogating that to themselves, which should have been ascribed unto God: as of the Assyrian particularly, Esa. 10.5,6, &c. Howbeit, he meaneth not so, &c.

{oppressors seek after my soul} Saul and his army, which like cruel beasts could not be satisfied but by his death.

{they have not set God before them} Psalm 10.4.

V. 4. {The Lord is with them that uphold my soul} God is one of them that defend me, Psalm 118.7.

{with} Heb. among.

V. 5. {He shall reward evil unto mine enemies} Or, He shall turn the evil upon mine enemy. To wit, which he devised against me.

{mine enemies} Hebr. those that observe me. As Psalm 56.6. & 59.1.

{cut them off in thy truth} According to your faithful promise.

V. 6. {I will freely sacrifice unto thee} Or, I will sacrifice with a free-will offering unto thee, Lev. 7.16. Psalm 119.108.

V. 7. {mine eye hath seen his desire upon mine enemies} We may lawfully rejoice in God’s judgments on the wicked, if our affection be pure; see more upon Psalm 35.4. Let them be confounded, &c. and upon Psalm 41. verse 10. & 11. that I may requite them, &c.

PSALM LV

TITLE

{Neginoth} See notes on Psalm 4. tit.

Verse 1. {Hide not thyself from my supplication} There be that make a difference here between prayer, and supplication, as if David by prayer required justice against his enemies; and by supplication; favor at the hands of God. It is true that the Hebrew word תפלה here translated prayer, comes from a radix, that signifies both to judge, and to pray: the reason whereof may be (if reason must be given for words, which indeed in any language, may best be done in the Hebrew tongue) because in former times both among the Jews, and Gentiles (all, or most) it belonged unto the same, both to judge, and to pray, the same, whether firstborn or others; being for the most part, princes (or governors) who also were priests. Another reason may be, because as all other serious things, so judgment especially, which properly belongs to God only, should begin by prayer; which I believe, we shall find, if we should make a business of it, to have been observed even among heathens. This for the verb which as we said, does signify both; but as for the substantive תפלה, I do not find, by any use of it (by which words ought to be examined) in the Scripture, that it has any reference unto justice or judgment. By Psalm 143, verse 1. Hear my prayer, O Lord, &c. it should rather be otherwise. For having said, Hear my prayer, O Lord, give ear to my supplications; in thy faithfulness answer me, and in thy righteousness: he presently adds, And enter not into judgment with thy servant, for in thy sight, &c. This very book of Psalms, is inscribed, and so was the house of God, by the same word: the one, in the original, The book of Prayers: the other, The house of prayer. Esay 56.7. Neither, as I conceive, with any reference to either justice, or enemies; but to God’s mercy; though it may so fall out, that God’s justice, and the injustice of enemies may be the subject of some prayers. But there is store of other places, where the said word is used, which might be produced against this observation, if need were. We therefore with all, or most interpreters, take prayer and supplication here for the same thing; variety of words being used, to make the speech, (as usually) more earnest and emphatical. As for supplications, prayers, intercessions, 1 Tim. 2.1. whether, and how to be distinguished, we meddle not with it here, because we will not so far digress.

V. 2. {I mourn in my complaint, and make a noise} The Hebrew word ואהימה (from whence comes the Latin rudo:) here translated I mourn, implies a very loud crying: by some expressed, ululo: which though according to the proper temper and breeding of some men, may seem not well to become such a man, of that rank, and valor, as David was: in all things of this nature that belong to outward behavior, we must distinguish of both times and nations; some things in that kind being very tolerable, nay commendable in some countries, in men, as well as women, (as of dancing, particularly, is well observed by an ancient Latin historian) which in others would be judged either base, or uncivil. Achilles is described in Homer wallowing himself in ashes, pulling his hairs, and weeping bitterly for the death of his friend, which perchance some other man, not pretending in the least degree, to Achilles his valor and courage in other things, would not think he could do without shaming himself for ever, and incurring the reproach of a very poor spirit. Yet sure enough it is, that although constancy and resolution well become any man; yet sometimes great passions are incidental to men that are very magnanimous.

V. 3. {Because of the voice of the enemy} For the threatenings of my adversaries.

{they cast iniquity upon me} They have defamed me as a wicked person: or, they have imagined my destruction.

{and in wrath they hate me} They furiously persecute me, or prosecute their hatred against me. A man may hate, or be an adversary, as the Hebrew word might also be translated; (and is Psal. 38.20.) and yet not be furious.

V. 4. {my heart is sore pained within me} Like a woman in travail: for so the word signifies.

V. 5. {horror hath overwhelmed me} There was no part of him, that was not astonished with extreme fear.

{overwhelmed me} Heb. covered me.

V. 6. {O that I had wings like a dove, &c.} Whether doves, as Pliny does avouch, of all birds be of quickest flight or no, I know not: neither do I think it so probable, that David had respect unto that: it is enough that they are birds ordinarily known; and as commonly known to fly very swiftly. It is observed to be a melancholy bird too, and its ordinary tune, or tone, wherein it is heard, has somewhat mournful in it: Esay 38.14. and 59.11. I did mourn as a dove, &c. and this was enough to make David (in that case he was in) to think of a dove sooner than of any other bird. But I find that others besides David have used the similitude of a dove, to express a quick flight: φύγεν ⟦ὥς τε?⟧U3 πέλεια, &c. Hom. il. φʹ.

V. 7. {wilderness} Rev. 12.14.

V. 8. {from the windy storm} From the fury and violence of my enemies.

V. 9. {Destroy, O Lord} Hebr. swallow. He alludes to the destruction of Dathan and Abiram, Num. 16.30,33. as appears, verse 15.

{divide their tongues} That is, (as words, are often taken for deeds) divide and confound their counsels; that so divided, and contrary the one to the other, they may not prevail in their wickedness; or wicked designs. Haply, this phrase and manner of speech might have its beginning from what happened at the building of the Tower of Babel.

V. 10. {mischief also and sorrow are in the midst of it} All laws and good orders are broken, and only vice and dissolution reigns.

V. 11. {Wickedness is in the midst thereof} Heb. wickednesses: that is, abundance of wickedness.

V. 12. {it was not an enemy} If mine open enemy had sought mine hurt, I could have borne it more patiently, and have prevented it more easily, Psal. 41.9.

V. 13. {a man, mine equal, my guide, and mine acquaintance} Hebr. a man according to my rank.

{mine equal} One raised by me as high as myself, well nigh; my counselor, my friend, and companion in piety.

V. 14. {We took sweet counsel} Heb. who sweetened counsel.

V. 15. {Let death seize upon them} Of these and the like imprecations, see, upon Psal. 35.4. Let them be confounded, &c.

{Let them go down quick into hell} See notes on ver. 9.

{hell} Or, the grave.

V. 17. {Evening and Morning, and at noon will I pray} Dan. 6.10.

{and cried aloud} See notes on ver. 2.

V. 18. {for there were many with me} Or, for with many they were fighting with me; or against me, Psal. 94.16.

V. 19. {Because they have no changes, therefore they fear not God} Or, with whom also there be no changes, yet they fear not God. If changes be referred to their temporal estates and welfare; as Job 10.17. (it is the same word there, as here חליפות) changes and war are against me: then, according to the first translation, because, &c. a reason is given of their perseverance in wickedness, and contempt of God, to wit, their constant and uninterrupted worldly prosperity. See Deut. 8.12,13, &c. Lest when thou hast eaten and art full, &c. Therefore David elsewhere praised God, that he had known adversity, It is good for me that I have been afflicted, &c. Psalm 119.71. and 67. Before I was afflicted, &c. and the Apostle Heb. 12.8. infers, that they that are left without chastisement, are bastards, and not sons. Or, according to the second, with whom—yet, &c. it is a great aggravation of their impenitency, that notwithstanding so much goodness vouchsafed unto them, they should continue so unthankful, as to requite so ill; or so stupid and insensible, as not to acknowledge the author. But if changes be referred, as by many, to the soul; then the meaning is, that through long use and continuance of sinning, they are through God’s just judgment, become altogether obdurate and inflexible: and therefore no wonder, if nothing work upon them to their conversion. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil, Jer. 13.23. But this changes, might also have another meaning. The Grecians use to say, στρεπταὶ φρένες ἐσθλῶν, that the minds, or hearts, of good men are changeable: their meaning is, that good men are merciful. Quo quisque est major, magis est placabilis iras: Et faciles motus mens generosa capit: as the Latin poet expresses it. He may therefore say, that they show by their cruel unmercifulness, that they have no fear, or sense of God at all. Else they would fear him, whose mercy themselves stood in so much need of; and consider that they, whom they so fiercely persecute, are his creatures, as well as they.

V. 20. {He hath put forth his hands} I did not provoke him, but was at peace with him, yet he made war against me.

{He hath broken} Heb. he hath profaned.

V. 22. {Cast thy burden upon the Lord} Psal. 37.5. Mat. 6.25. Luke 12.22. 1 Pet. 5.7.

{burden} Or, gift.

{he shall never suffer the righteous to be moved} To come to a miserable condition, Psa. 15.5. See upon Psalm 37.

V. 23. {bloody and deceitful men} Heb. men of bloods and deceit.

{bloody and deceitful men shall not live out half their days} They shall die in the flower of their age, who by the course of nature might live so long, Job 15.32,33. Prov. 10.27. Psal. 37.38. As by wickedness, so by folly, and carelessness, a man may hasten his death; and die before his time: in which case nevertheless, in justification of their own, or other men’s wilful folly, or carelessness, many will be apt to say, that his or their time was come: which is foolish and impious.

{bloody and deceitful men} We may take the words severally for, neither bloody, nor deceitful men: untimely deaths being denounced unto both elsewhere, as to the bloody, notoriously, in divers places, so to the fraudulent and deceitful: Psal. 34.12,13. What man is he, &c. and elsewhere. Nevertheless, it is more likely that both words are here intended of one, who is both perfidious, (a great aggravation of cruelty) and cruel, as may be gathered from verse 21. The words of his mouth, &c. See also Psal. 140.11. an evil speakers, &c.

{shall not live out half their days} Heb. shall not half their days. See, as before, upon Psal. 37.

PSALM LVI

TITLE

{Jonath-elem-rechokim} The dumb dove in far countries: That is, himself, who being chased by the fury of his enemies into a strange country, he was a dumb dove: or, of the fold oppressed by a troop of foreigners. See more upon psal. 58.1. O Congregation.

{Michtam of David} Or, a golden psalm of David.

{Philistines took him in Gath} 1 Sam. 21.11.

Verse 1. {Man would swallow me up} The fierceness of our enemies is an inducement to God to hasten our deliverance, and to appear to us; when we can plead nothing else for ourselves. God is an enemy to all violence, and it is one of his titles, to be the defender of those, that have no other defense. All my bones shall say, Lord who is like unto thee, who deliverest the poor from him, &c. Psal. 35.10. Yea, though our cause be good, and God himself has given us the best of our enemy; yet to take the utmost of what we might by way of just revenge or resentment; is not good for us; as neither to triumph overmuch, Rejoice not when thine enemy falleth, &c. Prov. 24.17,18. See there.

V. 2. {O thou most High} Having mentioned oppression in the verse below, we may well conceive, that by this expression here, O thou most high, he does put God in mind of his justice: for which see upon Psalm 7.7. for their sakes return thou on high. To which may be added, Psalm 92.8. But thou Lord art most high for evermore: speaking there of the present prosperity of the wicked, and God’s future judgments, verse 7. and 9. See Job 31.23. For destruction from God was a terror unto me, and by reason of his Highness I could not endure. Other places of Scripture might be added, which without this observation may be thought obscure. The want of it here has made some to devise another translation: from on high, instead of, O thou most high, and they are put to it, to make sense of it.

{Mine enemies} Heb. mine observers.

V. 4. {In God I will praise his word} Some conceive the order of the words to be somewhat inverted; as if he intended, I will praise God for his word: See upon psal. 138.2. for thou hast magnified, &c. But I conceive them in that order we have them here, more pregnant and emphatical, repeated also in the same order, verse 10. In God, &c. in God therefore, I take it here as intended in opposition to visible hopes, or present appearance, as in Hab. 3.17,18,19. Although the fig-tree shall not blossom, &c. yet in the Lord (which is the order of the Hebrew words, and would have done better in the English too, if I be not mistaken) will I rejoice, I will joy in the God of my salvation. The Lord, &c. There is much affinity between these two places, if well considered and compared. In God, then I say, I will, &c. that is, although my case and present condition on every side seems most desperate, not any one thing does appear whereon I can ground any hope of future amendment: yet in God I will praise, or glory: for the original word signifies both; glory in his word, or praise his word: that is, praise him for his promises made unto me for my establishment, protection, &c. whereof though there be little appearance at present; yet praise him nevertheless in full confidence, that what he has promised, shall in due time (an argument of a great and vigorous faith, to God most acceptable) be accomplished. Besides, in this very word, word, being spoken of God, there is an intimation of power; yea of omnipotency: very seasonable to be remembered in time of such extremity; where nothing but a miracle (as it were) can save us. By the word of the Lord, &c. For he spake, &c. Psalm 33.6,9. And the Centurion in the Gospel to Christ, speak the word only, and my servant shall be healed: Matth. 8.8. And again psalm 107.20. He sent his word, and healed them, and psalm 147.18. He sendeth out his word, &c.

{praise his word} Or, glory, because of his word, Rom. 5.2.

{I will not fear what flesh can do unto me} psalm 118.6. Hebr. 13.6.

V. 6. {They gather themselves together} Many lay plots how to bring me to the grave.

{mark my steps when they wait for my soul} Job 13.27.

V. 7. {shall} Or, ought.

{shall they escape by iniquity?} It may be read thus, It is in vain to spare them. To wit, because they are past mending, Isa. 26.10. Or thus, Their safety is iniquity: That is, they trouble others, that they may escape themselves from the punishment of their sins: Or, it is not fit they should escape by their wicked courses.

V. 8. {put thou my tears into thy bottle} This expression is used, the better to secure us; (which to a man in great misery is a great comfort) that God does take notice, very particular notice of all that we suffer: that every faithful sigh and tear, (in a just cause, and in humble submission to him:) is registered in his memory, to whom all things past and future, always present: nay dear and precious unto him, every such sigh and tear; as those things are unto men commonly, which are carefully kept and preserved in bottles. But the Hebrew word נאד is properly uter (as most translate) or a leather pot, or bottle, fit to receive liquid things. And some observe an allusion in the words, נוד wandering, and נאד a bottle; which though they be different in writing, yet are the same (Nad) in pronunciation: the Scripture being full of such allusions, which (among other things) makes the original context incomparably sweeter to the reader, than any translation can be. As for David’s wanderings here mentioned, we know by the history that they were many, and troublesome. Some have reckoned them (you may see them in Genebrard) unto twelve: to equal them with Hercules his labors, as I conceive. The Septuagint, not altogether improperly, have expressed my wanderings, by τὴν ζωήν μου, as if David had intended, that his life was but a perpetual wandering: or more generally, that every man’s life, a godly man’s especially, is rather a pilgrimage, than a station or settled abode. And because I have mentioned the Septuagint, and given occasion perchance to my reader to turn to them; lest he find himself puzzled, (which he may very well except he be well versed in them, and acquainted in their way:) I will help him out before I pass to other matter. They translate: Ὁ θεὸς τὴν ζωήν μου ἐξήγγειλά σοι: thou, &c. O God, is taken from the end of the former verse. For ספרתה they did read ספרתי or מספרתי in the first person: and for נאד in the words immediately following, it is very likely that they read נגדך ἐνώπιόν σου. But enough of them. There is very good use to be made of them many times: but it requires more than ordinary labor and judgment to find out the ground of all their mistakes, or differences.

V. 10. {praise his word} See verse 4.

V. 12. {Thy vows are upon me} I shall be bound to pay my vows of thanksgiving, as I promised, when I shall receive what I prayed for, as the bond lies heavy upon an honest debtor, till he have paid it.

V. 13. {wilt not thou deliver my feet from falling?} As you have delivered me before; so I doubt not but you will now, 2 Cor. 1.10. See before upon psalm 22. v. 21. For thou hast heard me, &c.

{that I may walk before God} As mindful of his great mercies, and giving him thanks for the same.

{in the light of the living?} That is, in this life, and light of the sun, Job 33.30.

PSALM LVII

TITLE

{Altaschith} Or, destroy not. It shows the subject of the Psalm, a deprecation of perdition. Others there be, who think these words have reference to those, 1 Samuel 26.9. Destroy him not, being David’s words to Abishai, forbidding him to kill Saul. The same word is there, as is here. Others again, that this was a common title, belonging to certain prayers made to be used in danger of death. But seeing there be divers other Psalms that have this title besides this, (as psalm 58,59,75.) and all other things well weighed; that which can be said of it with most probability, is, that it was the beginning of some known song, at the tune of which this was to be sung. If this be not, we must say, as we have already said more than once concerning these titles in general, that they are altogether unknown, which is the confession of the most learned both Jews and others; so that it is but labor lost, to recite variety of opinions upon every one. See upon psalm 7. and others following.

{when he fled from Saul in the cave} 1 Sam. 24.1.

Verse 1. {Until these calamities be overpast} He compares the afflictions which God lays upon his children to a storm that comes and goes, Isa. 26.20. Tacitly encouraging himself thereby, as a traveler upon the way, that it is not a thing to be wondered at, (which therefore those that are wise use to provide against before they set out) nor like to last very long. There is some anomaly in the original words: praeteriet aerumnas, vel calamitates: a noun plural joined to a verb singular: the reason whereof may be perchance, to intimate, that though his calamities were many, and of different kinds; yet they came so thick one upon another, that they might seem but one, divided into many branches. Deep calleth unto deep, &c. psalm 42.7. see there. and so it is with sudden showers too, which oftentimes come one after another, divers in a little compass of time.

{until their calm} In the word refuge, there is an intimation of hiding, as appears more plainly by that passage of Esay, but now quoted, such a refuge David would need no longer than the storm or calamity did last. But of God’s protection in general we stand in need, as well in prosperity as adversity: and it is the part of a wise man, in prosperity, to think of adversity. However, this until, does not always so limit, but that the thing spoken of, may extend much longer, yea and perchance to eternity, as amounting to an Always, or never: as Matth. 1.25. And knew her not, till she had, &c. there be many examples of it in the Scripture.

V. 2. {performeth all things for me} psal. 138.8. It is the same word there, as is here: which does confirm this interpretation of it, doubtful of itself otherwise, and by divers interpreters diversely translated. It is a glorious title, and fit for Almighty God, to be a performer: men, besides that they are all mutable in their wills, and many, perfidious; they can (absolutely) warrant nothing either to themselves or others, because of the uncertainty of their times. psalm 146.3,4,5. and James 4.13,14. Go to, &c.

{performeth all things} There is no more in the original than, but only performeth: If we supply, all things, it must be understood, either all things that he has promised unto me, hitherto: not likely therefore now to fail me: Or, all things, as disclaiming all confidence in himself, and secondary means, (see upon Psalm 33.16. There is no King saved, &c.) but ascribing all unto God, and his blessing. God also performs all things for us, when he does fit us for all things that happen unto us, and for all conditions, though never so different: Phil. 4.12,13. I know both how to be abased, &c. I can do all things through Christ, &c. Lastly, all things, that is, all things that I have desired, and have been an humble and earnest suitor for: of which see upon Psa. 21.2. his heart’s desire.

V. 3. {He shall send from heaven} He would rather deliver me by miracle; than let me be overcome, Psalm 18.16. Judg. 5.20.

{From the reproach of him that would swallow me up} Or, he reproacheth him that would swallow me up.

V. 4. {whose teeth are spears} He means their calumnies, and false reports, whereby they went about to take away his life, Psal. 35.15,16. & 55.21. & 59.7. and Prov. 25.18. A man that beareth.

V. 5. {Be thou exalted} Deliver me, that it may be known how great you are.

V. 6. {They have prepared a net for my steps} Psalm 7.16. and 9.15.

{my soul is bowed down} Some by soul, here, understand body: which we know is ordinary enough. But I do not believe that David speaks this in reference to his body, to be literally taken, as though very fear forced him to contract his body; or that he bowed himself, to avoid their ambushes: as some here, more than one. I understand him rather of his heart and spirits, much dejected with continual woes and persecutions, as Psalm 107.12. He brought down their heart with labour, &c. and what more grievous than a dejected heart, and drooping spirits? For, A man’s spirit will bear his infirmity, but a wounded spirit, &c. Prov. 18.14. according to the common interpretation. No wonder therefore, if none to help, &c. (but God Almighty) if once their spirit, or hearts be quite fallen down, as in the words but a little before: so also, and in a like sense, Psalm 145.14. The Lord upholdeth all that fall, and raiseth up all those that be bowed down, and Psalm 146. verse 8. The Lord openeth——The Lord raiseth, &c. See there.

V. 7. {My heart is fixed} That is, wholly bent to give you praise for my deliverance. Compare with Psalm 108.1,2. &c. and see the like Psalm 53.1. &c. See there.

{fixed} Or, prepared.

V. 8. {Awake up my Glory} That is, my tongue. See notes on Psalm 16.9.

V. 10. {For thy mercy is great unto the Heavens} Psalm 36.5. and 108.4. As it were impertinent to seek a difference (though different of themselves) between the heavens, and the clouds; both being used here, to express infinite height; and that infinite height, to set out the greatness of God’s mercy and truth: So I think there is no need that we should distinguish neither here, nor Psalm 36.5. where the same words are, between mercy, and truth, but take them both for one thing: I mean, the truth should be taken for the same as mercy: as ἀλήθεια in Greek is sometimes put for justice: and verus in Latin, for aequum, which comes somewhat near to mercy. But Psalm 85.10. mercy and truth are met together: there must of necessity be some difference, to make sense of the words. The difference which most expositors pitch upon generally, is, that mercy immediately proceeds from God’s goodness and compassion: truth is the performance of a promised mercy: mercy, in its original; but justice, or faithfulness, in the performance. So here, in this verse, and so elsewhere they are commonly distinguished: and here indeed, as in divers other places, it may do very well: if we like best to distinguish them: which, as I said before, is not absolutely needful. But Psalm 85.10. before mentioned, where we must admit (to make sense) of a difference, yet how the word truth should there be taken, great question is made by expositors, and not easy by any man to be resolved. See more there.

PSALM LVIII

TITLE

{Altaschith} Or, destroy not, a golden Psalm of David. See notes on Psalm 57. tit.

Verse 1. {O Congregation?} In the Hebrew, אלם about which word, in this place, there is great controversy, and when all is done, little certainty. The proper and usual signification of the word, as it comes from a root that either signifies to bind sheaves, or to be mute, (which is a kind of binding of the tongue) so it would imply some either collection, or silence. Both which senses are followed by some interpreters: some translating, Are ye mute indeed? Do ye speak Justice? Or, Of a truth, do ye speak dumb Justice? That is, say they, Do you boast of justice, when in very deed, justice is dumb, and opens not her mouth: or, is tongue-tied. Others, as it is here, Do yee indeed——O Congregation. The first sense is not thought to fit here so well: and therefore the second, O Congregation, is by most preferred. But a great exception may be, that the word is found nowhere else in this sense: except we should follow Aben Ezra, who finds it in the title of the six and fiftieth Psalm; interpreting those words there על יונת אלם which by others are generally translated, De columba obmutescentiae, That is, of the silent, or, dumb dove: De oppressione manipuli: Of the oppression of the Congregation: that is, says he, Whereby the just and upright is oppressed by the wicked congregation. But he is followed by none, I know of. Neither of these interpretations therefore, of which the one is more proper to the word, the other though more proper to the place, can go for better, than bare conjectures. And it makes the matter so much the more uncertain, that by the Septuagint whom Saint Jerome, and some others follow, the word is taken for a mere adverb, or, expletiva particula, as some call it (ἄρα is their word) Εἰ ἀληθῶς ἄρα δικαιοσύνην λαλεῖτε Si vere utique justitiam loquimini: as the vulgar Latin expresses it, Do ye in very deed speak righteousness? Out of all this, what to conclude upon, that may be certain and satisfactory, is not easy: but what I conceive very probable, though not yet thought upon by any, that I know, is this: That the Scripture has many secret allusions of words, in several kinds; some, with some little alteration of the words, and some, mental only, is a thing certain. See somewhat to this purpose, upon the titles of Psalms 7. & 9. Many examples might be produced, some whereof have already been observed by others, and some not yet observed, were this a place fit for it. See upon Psal. 106.15. but sent leanness, &c. and verse 28. the sacrifice of the dead. Briefly thus, then: Great men and judges of the earth, are often styled in the Scripture אלים sometimes translated Gods, and sometimes, mighty. אלהים (which comes very near) Psalm 82.1. where we have both; both אלים (but in the singular there, though translated plural) and אלהים: God standeth in the congregation of the mighty; he judgeth among the gods. Most probable therefore it is that the same word (אלים) was here intended also; but of purpose so varied, by leaving out the Jod only, closely to intimate their incapacity, or ill carriage in their places (and therefore not worthy the name) in general: but particularly, their silence, or tongue-tiedness (if we may so speak) through fear of Saul, (as is likely, and is often observed by interpreters) in his cause, against their own consciences. An allusion not much unlike to this, we have Deuteronomy chap. 32. verse 15. where Israel, by a feigned name alluded to that of Israel, is called Jeshurun: from ישר rectitudo, (as most conceive) but certainly, not without a secret allusion to שור, (an ox) to which, for their unruliness and wantonness they are there compared: But Jeshurun waxed fat and kicked, as the text has it there. Neither is it material (which by some is objected) that the word is found in other places too, where there is not the like ground for this allusion: since there, where it is first found and used, there is, apparently: which is enough.

V. 2. {You weigh the violence of your hands in the earth} You seem to proceed by law, against men, weighing their deeds and rewards; but indeed you weigh out wrong for right. Under color of law and justice (the emblem whereof weights are) you oppress men publicly: implied in these words, in the earth, as they are expounded by some.

V. 3. {The wicked are estranged from the womb} An hyperbolical expression of inveterate and incorrigible wickedness; as if it were born with them: For Natura non mutatur; they say commonly; nature is not easily changed. So Joh. chapter 9. verse 34. Thou wast altogether born in sinne: where see learned Grotius; and before, upon Psalm 22. verse 9. that took me out of the womb. See also upon Psalm 54.3. Strangers, &c.

{estranged} Eph. 4.18.

{from the womb} Isai. 48.8.

{as soon as they be born} Heb. from the belly.

Ver. 4. {Like the poison} Hebrew, according to the likeness.

{they are like the deaf adder} They will hear nothing that may inform them in the right.

{adder} Or, asp.

{stoppeth her ear} Acts 7.57.

V. 5. {To the voice of Charmers, charming never so wisely} This must be taken but as proverbially spoken (as is most likely, that there was some common speech among the Hebrews, then in use to that purpose. See also, Ecclesiastes, the tenth chapter, and the eleventh verse, Jeremy chap. 8. verse 17.) by David, and not with any purpose to maintain, either the truth of the thing in matter of fact; or the lawfulness of it, in relation to God and his law. For first, as concerning the first, whether there be any such charms effectual: Expositors indeed upon this place tell us of some, that have said or written of such deaf adders, which by a natural instinct and providence, use to lay one ear close to the ground, and stop the other with their tails, because they should not hear the voice of the charmer: they name Jerome, Augustinus, Cassiodor: (I had rather they had named some naturalists) but how many things in this kind are commonly said, and by many believed, which upon further search are, and have been found false, is sufficiently known. Pliny in his Natural History (a man otherwise much censured for his too great credulity) says of charms in general, maxime quaestionis, & semper incerta est, valeantne aliquid verba & incantamenta carminum. And elsewhere more particularly of these kind of charms; Varia circa haec opinio, ex ingenio cujusque, vel casu, mulceri alloquiis feras, quippe ubi etiam serpentes extrahi cantu, cogique in poenam, verum falsumve sit, vita non decreverit. Plin. lib. 8. c. 16. By occasion of which words it will not be amiss to observe, that the Hebrews also constitute a double charming; the one of greater beasts, which they call The great, another of creeping things, serpents, scorpions, &c. which they call The less charming; as is observed by Buxtorf, out of the Talmudists. But however Pliny makes the matter very doubtful; they that have seen mastiff dogs, of the fiercest of that kind, such as tanners keep, when ready to fly and fasten, suddenly with a little piping, in a very plain way, without any art, (that can be observed or discerned) first stilled and tamed; and then soon after laid asleep: not to speak of, what has been done by the same man upon fierce bulls, in the view of many: they I say, that have seen this, as many in Sussex have done, and can bear witness if need be; will not make any great question, but that such an art there is, or at least such a practice; and that the thing is feasible: but by what art or power, either natural, or magical, is another question. I am confident, by whatever I could hear or learn of him in Sussex, but now spoken of, that he is not suspected by any that know him, to use any unlawful means. Neither indeed is it probable, all things considered. But such charming they say, is forbidden in the law, and therefore magical. It is true indeed, the word is there in the Law, Deut. 18.11. Or a Charmer, &c. it is the same word (חבר) as is here also; but what is meant by that word, is not there expressed: nor whether the prohibition does extend to all kind of words or actions in that kind that may be comprehended under that general word. For so we may say of the word לחש too, which is here also, translated here charmer, but elsewhere, a whisperer, Psal. 41.7. (it is in the verb there) and, an eloquent Orator, or skillful of speech, Esay 3.3. But it is not our aim to make a business of it here, neither is there any need: all we would infer, is but this, that David’s mentioning of them in this place, is no argument for the truth of the thing, in point of history and reality of fact: since many things are spoken in the Scripture according to common opinion only, or grounded upon some vulgar speech; much less for the lawfulness of it. So in the Latin tongue, for example, no man makes any scruple to use Sirenum voces; and Cygnea cantio, and the like, proverbially; though he believed not the reality of either such sirens in nature, or of such singing of the swans before their death.

V. 6. {Break their teeth} Take away all occasions and means, whereby they hurt, Psal. 3.7.

V. 7. {Let them melt away as waters} The same similitude or much to that purpose, taken from water, we had before, Psa. 22.14. I am poured out; to which we may add 2 Sam. 14.14. For we must needs die, &c. Of imprecations in general, see upon Psa. 35.4. Let them be confounded.

{bendeth his bow to shoot his arrows} Ps. 64.3. of the wicked there also; which we the rather take notice of, because some (with the vulgar Latin: at least, as interpreted by most:) think it may as well be referred unto God; when he; to wit, God: mentioned in the former verse: when he bendeth——let them be even cut off. The Hebrew will bear it, we confess: but comparing this with that other place, it is more probable that here also this bending should be intended of the wicked. The former words also, which are continued, will bear another translation: and pass away: or come to nothing, to wit, the wicked: but this we have here, does as well, or rather better, and the sense, however comes to one.

V. 8. {the untimely birth of a woman} In the Hebrew, נפל אשת which some of the learned Hebrews put together in one, נפלאשת, which they interpret talpam, a mole. But if that be their chiefest reason, because תנשמת, Levit. 10.30. by some there translated a mole, is by the Thargum rendered אשותא, there is little reason they should be followed by others in it, since that (besides other considerations) what the said תנשמת is put there for, (Levit. 11. verse 18. & 30. of a different signification in those two verses of that one chapter, being the name of a bird, in the 18. and of a reptile, or creeping thing in the 30. as appears by the context, and all interpreters agree) is not agreed upon. It is translated by some talpa, by others glis, and by some, salamandra. This Rabbinical conceit I had not so much as mentioned, had not some of the most sober and approved expositors, thought it worthy to be taken into consideration: Job 3.16. Or as an hidden untimely birth, I had not been, as infants which never saw light: may serve, if need be, for a further confirmation of the translation here followed. See also Eccles. 6.3,5.

V. 9. {Before your pots can feel the thorns} Of the drift and scope of the words in general, that the suddenness of wicked men’s destruction, often insisted upon, not by David only in other psalms, but by Job, and others, upon this argument; is here set out by a similitude; of this, there is no question at all. So much the context of itself will enforce, and all interpreters apprehend it so. But what is the similitude, and of the meaning, and right ordering of particular words, there is not like consent, as may appear by variety of translations, some of them so unlike to one another, as a man would hardly take them for translations of the same verse. From the word סיר סירות in the feminine plural, as it is here, is the chiefest difference: which as it signifies pots, (and so indeed most usually in the feminine) so thorns also; in which notion the masculine is more usual. Which consideration especially, has moved some of the most approved, to render the words as they are here expressed, Before your pots can feel the thorns, or rather according to the propriety of the Hebrew word, (for thorns is a more general word) can feel the brambles; that is, the fire of brambles. In further confirmation, we are referred to Eccles. 7.6. where such a fire is also proverbially mentioned, For as the crackling (or, sound) of thorns under a pot. I do not deny but this may be to the purpose: yet it is to be observed withal, that the word there for thorns, is not the same as is here, but סירים: but the words are כי כקול הסירים תחת הסיר: Psal. 118.12. they are quenched as the fire of thorns: that is, a fire that burns with great noise, and is very fierce for the present, but is soon out. The word there for thorns, is קוץ. But to go on, and see what we can make of the rest, according to this translation of the first words, Before your pots can feel the brambles, (or fire of brambles, which uses to be quick, but of little continuance) he shall take them away as with a whirlwind; so far interpreters agree; (those, I mean that agree in סירות here to be translated ollae, or pots) but not in that which follows, which indeed is obscure: כמו חי כמו חרון both living, and in his wrath: (or, as living, as wrath) is the English here, not much clearer than the Hebrew is. The word חי living, properly, is sometimes used of raw flesh: as 1 Sam. 2.15. And because raw flesh and pots have some affinity, many interpreters follow that signification here, and make this sense of the words, That as raw flesh is snatched out of the pot, or, flesh snatched out of the pot being yet raw, before the heat of that light bramble fire be come to it; so God, &c. With this bare similitude, the greater part content themselves. But some go further, and would have the plots and machinations of wicked men against the righteous, understood by this fire of brambles, (the sharpest of thorns) and by the raw flesh, the righteous that are persecuted by them, to be meant by the power and providence of God towards them, often rescued out of the hands of their enemies, and the very jaws of hell, before any hurt came to them. And to help this, they think this חי (living) may be referred to the bramble; He shall take it away, as it were quick and living, to wit, the bramble, by which they understand the violent persecutors of the godly. Certainly, they are most put to it, that are most accurate upon this place, to make that sense which they like best, to agree with the words. They come off clearest, in my judgment, as to the sense, and keep to the words too, not worse than those we have heard hitherto, who taking this חי (living) of the persecutors of God’s people, (a third interpretation) render the whole verse thus; Priusquam caldaria vestra (vel lebetes) sentiant rhamnum; sic vos quasi viventes absorbebit ira, (Dei) quasi turbine: that is, before your pots can feel the bramble, so shall the wrath (of God) swallow you up as quick; (or, yet living) as it were with a whirlwind. Were there not a double כמו, or, particula similitudinis in the Hebrew (כמו חי כמו חרון) I should make little question, but that we might rest here, and spare our labor of seeking further. But the omission of this repeated כמו, wherein some emphasis seems to lie; which is lost by the loss of one of them, and by disordering the words before which they are prefixed; makes us to suspect all the rest. To pass therefore from these to that other rank of interpreters; not much inferior to these, either for their number, or authority; who translate the controverted סירות thorns, to this effect; Before that young slipings of thorns can grow to a perfect bramble; God, &c. changing but the terms of the similitude, thorns, or pots, &c. In all the rest, their expositions agree with the former; some content themselves with the bare similitude, to express the suddenness of God’s vengeance; and some by these young thorns, understand besides, the troubles and sufferings of the godly, by the persecution of wicked men; this, and what else was said before of the former, which we shall not need to repeat. In very deed, it has proved a thorny place to interpreters; and they that read them diligently, will find as much intricacy in their expositions, as they have found in the text. As for the double כמו wherein, as I have said, I am most unsatisfied, Junius, of all the rest, gives me best content; he expresses them both, and keeps the emphasis: but otherwise much different from all the rest, in the rest of the words. I will not undertake that he only is in the right: but I think I should do him, and the reader wrong, if I should not take notice of his version too, which is this: Quum necdum sentientur spinae vestrae, spinae cynosbati: tam redivivam, quam adustam procelles quamque. that is, Before your thorns can be felt; even your bramble thorns: (most sharp and offensive, says he, in his notes there: that is, before you can do much hurt) he will drive away, (or bruise in pieces) every one of them as with a storm; both that which is quick, and that which is dry. For, says he in his notes, vernante cynosbato, &c. when the bramble does spring, some of the thorns are quick and alive; and some withered and dried up. For conclusion, I would have the reader to consider, that it is but a proverbial speech, (which kind, in all languages, is of most difficult investigation) not any matter of doctrine, about which all this controversy is; so that if he be not fully satisfied, it need not trouble him much, as it does not me, who profess I am not.

V. 10. {The righteous shall rejoice} With a pure affection.

{he shall wash his feet in the blood of the wicked} An hyperbolical, and emphatical expression of a great and glorious victory, as Psalm 68.23. borrowed from the language (if not an usage too) of triumphant conquerors. In ordinary language we say, to trample over one, that is, to use with scorn and contempt. The style of the psalms being altogether poetical, such expressions become it the better. Of desire of revenge, and passionate imprecations, see before upon Psalm 35. Let them be confounded, &c. and Psalm 41.10. that I may requite them.

V. 11. {Verily there is a reward for the righteous} It is always the part and property of one that is truly religious and godly, to refer all things to God’s glory, especially: to make that upon all occasions the chief object of his sorrowing, or rejoicing. As therefore when wicked men prosper in their wicked designs against God’s people, and his truth; it is the course of the world to judge by the event, and either justify the wicked, and his cause, as favored and approved by God; or to question the providence of God, and to doubt whether he take any notice, or regard what is done by men, whether good or bad: which grieves and afflicts pious souls, far more than their own personal sufferings: So on the other side, when God does execute just judgments, by which ordinary men, that have no other ground for their religion, but their senses, and present sight, are wont to judge of God, and his providence; (Psalm 9.16. God is known, &c.) because God’s truth, and his worship is then and thereby much advanced; the same truly pious, and devoted to God, receive greatest comfort from such alterations, suffers more as it has reference to God, and his cause; than to their own particular interest, though much, otherwise concerned. See also upon Psalm 43.3. O send out light.

{a reward for the} Heb. fruit of the, &c.

PSALM LIX

TITLE

{Altaschith, Michtam of David} Destroy not, a golden Psalm of David, Psalm 58. tit.

{when Saul sent, and they watched the house to kill him} 1 Samuel 19.11.

Verse 1. {Deliver me from mine enemies} It is the common course of all men, that pretend to any piety, or knowledge of God, to pray unto God against their enemies, if they have any: but it must be the care of all truly and solidly religious, to consider well first, what enemies they pray against: whether such as David’s enemies; who violently persecuted him, without any just provocation; yea though he sought for peace; and did his utmost to win them by his gentleness, and the like; as himself witnesses in divers places: and here particularly, as verses the second, third, and fourth. So may we hope our prayers may be available; at least not unacceptable. But if we make men our foes, by any proud, insolent, or unjust actions; or if upon apprehension of just provocation, we think to bear ourselves upon God’s protection, or assistance, before ourselves have used all fair and charitable means (which God himself requires at our hands) of reconciliation; we may sooner expect to make God our enemy by our prayers; than that he will grant us our request, upon so weak and ungodly grounds.

{defend me from them that rise up against me} Heb. set me on high. That is, set me where my foes cannot reach me, Psal. 101.47. yet setteth he the Prince on high.

V. 3. {not for my transgression} For I am innocent to themwards, and have not offended them, Psal. 7.4. & 35.7.

V. 4. {Awake to help me} God seems to sleep when good men are oppressed, Psalm 35.23.

{to help me} Heb. to meet me.

{behold} Consider in what danger I am.

V. 5. {awake to visit all the heathen} Saul and his watchmen that carry themselves cruelly against me like heathen men, or, some heathen might be among them, ver. 8. and upon Psalm 54.4. strangers.

{be not merciful to any wicked transgressors} Seeing it appertains to God to punish the wicked, he desires God to execute his vengeance on the malicious persecutors of his Church. It is not their souls that he prays against, or their conversion; but their temporal welfare, and further prospering in their wicked courses. See also upon Psal. 69.28. out of the book of the living.

V. 6. {They return at the evening} They go to hunt me out, like beagles.

{they make a noise like a dog} Out of a desire to devour me, v. 14,15. and Psal. 22.16.

{and go round about the City} Watching me, that I may not escape.

V. 7. {they belch out with their mouth} Speak often of murdering me.

{swords are in their lips} Psalm 57. ver. 4. whose teeth. See there.

{who (say they) doth hear?} Psal. 10.11. and 13. and 94.7. Or it may be understood of men: as trusting (his enemies) to the darkness of the time, (verse before, at evening) and to their own subtlety, that they should not be found, or convicted: or to their power, and the licentiousness of the times, that nobody durst question them for what they did. For then also may we be said not to hear or see, when we take no notice.

V. 8. {But thou, O Lord, shalt laugh at them} You not only see, but will make their plots vain, that they may be derided.

{laugh at them} Psalm 2.4.

V. 9. {Because of his strength will I wait upon thee} Because Saul’s power is great, therefore I will trust in you, that are stronger. This is the best sense that can be made of those words, though divers others have been devised by expositors, all which to relate, having no better opinion of them than I have, I think would not be worth the labor. Those that think the incorruption of the Bible, which we maintain against the Papists, (though there be among them not a few, that agree with us in this particular) to consist in the maintaining of every tittle and letter that is found in the printed or written copies of these days; they both involve themselves needlessly into many difficulties, out of which to get out, they must trust more to their wit, than to any solidity of reason; and expose the Scriptures to more opposition, that I say not danger, than they are aware of. There be good Protestants, we know, that have been of another mind; if so be that Beza was a good Protestant; who though he wrote in Geneva yet I do not hear that he was ever questioned by any authority, for his many conjectures and emendations of the text of the New Testament which by many have been observed, and by some collected. Neither was Calvin so scrupulous. See before upon Psalm 42.11. the help of my countenance, and my God. And well we may refer unto that place, since that just such a business we have here, as was there observed, for all the world. This verse is repeated again in the last of this psalm; where we have it עזי with a Jod; my strength; not עזו with a Vau. Whereupon Mollerus; Mihi non dubium est quin incuria librariorum pro י subrepserit ו et עזו scribi pro עזי quod σφάλμα, &c. He would have this place corrected by that: and for the same reason it is more than probable, that those words, The God of my mercy, wherewith the following verse (as here divided) does begin, should belong unto this. But this we need not press, seeing that either way, whether the words be here at the end, or begin there will be good and perfect. Which cannot be said of עזי and עזו, as appears by the divers fancies of expositors. Neither is Mollerus alone of this opinion. For it comes all to one, whether we say עזו must be corrected עזי: or that עזי is put for עזו, and must be translated, My strength, or O my strength, as in the last verse, which divers do: and so both the Chaldee Paraphrase, and the Septuagint have it too. But in the very next verse, in those words we have already spoken of, thus also it is written in the text חסדו, his mercy, but in the margin, and pointed חסדי, and therefore translated by all, my mercy. Now if any shall upon this ground further insist, that whereas in this verse it is אשמרה, translated here, I will wait: it is in the last verse אזמרה, I will sing: (the difference being but of one letter there neither, in the original) and should therefore be here likewise; I deny the consequence. There is no such reason there to induce us. The sense is good and perfect, as it is: all ancient translations observe the difference: φυλάξω, here; ψαλῶ, there in the Septuagint, &c. and besides there be divers examples of such differences in other repeated verses, where no color is of suspicion, but that they were so made of purpose by the author. So here, the sense by this alteration, is not only good and warrantable; but very pregnant, and emphatical. For having first said that he would wait; he does now sweetly alluding by this change of one letter to his own word, proceed and say that he will sing: which is a further degree of confidence, as if he had already reaped the fruit of his waiting, and his business now, were to give thanks. Many such allusions there be in the Scripture, in every part of it.

{my defence} Heb. my high place.

V. 10. {The God of my mercy} Or, my merciful God.

{The God of my mercy shall prevent me} God will deliver me before I pray to him, or before I expect deliverance.

{see my desire upon my enemies} Psalm 54.7.

{mine enemies} Heb. mine observers.

V. 11. {Slay them not} Altogether but by little and little, that the people seeing oftentimes their judgments, may be mindful of you.

{scatter them by thy power} Make them vagabonds and base people.

V. 12. {the sin of their mouth} Prov. 12.13.

{let them be taken even in their pride} That in their misery and shame they may be as glasses and examples of God’s vengeance.

V. 13. {Consume them in wrath, consume them, &c.} There is a double seeming repugnancy or inconsistency in the words; the one in reference to the former words; the other, to those that follow. For ver. 11. he said, Slay them not: and now he seems to pray the contrary. And then after he has prayed, that God would consume them that they may not be; he presently adds, and let them know that God, &c. To this I first answer, that in things that are uttered with some passion (though not immoderate, but answered to the indignity of the thing: such as we allow to holy men in God’s cause: whereof see more upon Psalm 35.4. Let them be confounded: in the end there) and vehemency of indignation, it is against reason to require that exactness of order and coherence, that is proper and necessary to other speech. Where the thoughts are discomposed, (as in all passions; more or less) the speech may be. But secondly, the speech, in such cases, uses to be short and abrupt. Many things must be supplied; which done, there may appear good coherence in the thoughts, though not seen in the expressions. So here, first he prays that God would not suddenly slay or destroy them, but bring them down; that is, that they may have no more power to do mischief, than may serve to keep the people of God in a constant watchfulness, lest too much security do them more hurt, than the persecution of enemies. But again, if they be such (as by their present rage and cruelty a man might suspect) as cannot bow, nor be kept within certain bounds: then rather than the people of God should be at this pass, that God will quite break and consume them. Which nevertheless is not to be supposed to be done so suddenly, or so generally, that either they that perish, should not have so much time before they die, as to know what they have done: or that none at all should be left of that number, who by seeing what fearful ends such and such, and so many of their party have made, might know, and be forced to acknowledge, &c. So that all things well considered, there will not appear so much repugnancy, as some fancy. Yet besides this, it is certain that the them in these words, let them know, may as well be understood of other men, as of those before spoken of: it being very ordinary to the Hebrew tongue, and to the Scripture thus abruptly to pass from persons to persons, as by many is observed. So, let them know, will be, let men know, as Psalm 83.16. that they may seek thy Name. Lastly, some conceive, that these words here of consuming, and not being; have reference only to their power and greatness; and not to their lives. This also may be: but I should rather say, as before.

{them} Or, men, Psal. 83.18.

V. 14. {And at evening let them return} He mocks them, and sets down their punishment in the words their sin was set out by, verse 6. Before, they did run about for malice; now let them do it for hunger.

V. 15. {for meat} Heb. to eat.

{and grudge if they be not satisfied} Or, if they be not satisfied, then they will stay all night.

V. 16. {in the morning} In the time when they thought to have killed me, 1 Sam. 19.11.

V. 17. {O my strength} Confessing himself to be void of all strength he attributes the whole to God.

{the God of my mercy} See verse 10.

PSALM LX

TITLE

{Shushan eduth} That is, as the words may be interpreted, The lilies, (or rose) of testimony, or of beauty. Shushan might be the name of some instrument of six strings, (in Greek called Hexachordon) as the propriety of the word in the original does import. See before upon Psa. 45. title. But the most probable conjecture is that Shushan eduth, here as also Psa. 80. in the title, was the beginning of some known song. But there is no certainty, as often has been said.

{Michtam} Or, a golden Psalm.

{to teach} To have it learned by the Levites, as some have expounded it. But because as much might be said of every psalm, which have not this inscribed; some therefore, followed herein by the most, and best of interpreters, expound it, as if it related to the doctrine, or pointed the use of this psalm; the end whereof might be, by the commemoration of so many victories, and this in particular granted unto David by God, to teach, and convince the most obstinate and refractory, that God’s purpose was to establish him in the realm, and that he had not in vain, or falsely boasted of God’s promises. I wonder so wide a conjecture should please any besides the first author. And why might it not be the end of divers other psalms besides this, that have no such inscription, if that be a sufficient argument, as is objected against the first exposition? For my part, I will not undertake that the same may not be said of some other psalms, as well as this, though not inscribed as this: neither do I conceive that, from the omission in other psalms, to be a sufficient argument, as might be proved by divers instances: but that the purpose of this, to teach, here, is to tell us that the psalm was intended not for the Church, or Temple only, but for more public use, and for continuation; and to that end, to be learned by certain companies and orders, besides the ordinary Levites and quiremen; this I think by comparing with other like places, where the same words are found, may be made apparent enough. So 2 Sam. 1.17. And David lamented with this lamentation over Saul and over Jonathan his son. 18. Also he bade them teach the children of Judah, &c. which words should not, as in the English copies we find them, be included in a parenthesis, as though they had no relation to the former; which would be a great consequence of sense, and story; and very improper in this place: the meaning being this, that David out of his zeal to Jonathan, to the end, that both his memory that had been so dear unto him, and the testimonies of his good respect and affection to him might continue the longer, he took order that this lamentation of his death, so poetically by him expressed, might be taught to children and others that were taught the use of the bow; and might among other ceremonies be used in all public and solemn occasions of military exercises. There be the same words in the original, as are here: ויאמר ללמד &c. So Deut. 31.19. Now therefore write ye this song for you, and teach it the children of Israel, &c. there again the same למד as here; see also 2 Chr. 35.25. And Jeremiah lamented for Josiah, &c.

{twelve thousand} 2 Sam. 8.13. 1 Chr. 18.12. But those places tell us of 18000. for which we have 12000. Moreover, what is here ascribed unto Joab, 1 Chr. 18.12. seems to be ascribed unto Abishai; and those that are there, as here called Edomites, 2 Sam. 8.13. are called Syrians. Such seeming contradictions are frequent enough to be found in the most accurate records of ancient times, whether Greek or Latin: and are often, though at first sight diametrically contrary, happily composed to the good satisfaction of all rational and judicious, by the due observing and weighing of several circumstances. Of several circumstances, I say, to matters of this nature, incidental in such number and variety, as it is no wonder, if they that are not very circumspect and exact, do often vary in their relations, and sometimes say but the same thing when they seem most to differ. Now because we have not the histories of these wars of David at large, so that all circumstances almost are to us unknown, it is not easy, neither should it seem matter of wonder to any, if these seeming contrarieties in sacred histories cannot so easily be composed or reconciled. However, that which upon these is said by most interpreters, may be probable enough. First, for the number, that so many as 12000. might be slain in pitched battle; the rest (that is, 6000 more) afterwards in the pursuit. Or that the 6000 were slain before by Joab alone in another place; and the 12000 when Joab and Abishai had joined; or by Abishai alone; but subordinate to Joab his brother as vice-general in a pitched battle. Some have made this difference greater by 4000. Quod autem in sacra Historia viginti duo millia numerantur; says one in his commentary upon the psalms: a man so well versed in the text, and so diligent, as it is a wonder how he should so mistake. Perhaps he had written duo de viginti. Which some ignorantly took for viginti duo: and so caused it to be printed, because they thought it would be plainer. I had rather it were another’s mistake, than his, if his own words, circiter dimidium numerum, a little after, be not against it. But if his, it is but a mistake of memory, which may easily be pardoned; because of the authority of the man, I take notice of it. It may puzzle somebody perchance, as though he had found it so in the Scripture indeed. And then that the same victory should be ascribed unto Abishai, as the immediate instrument; and to Joab, as chief minister under David (unto whom for the same reason it is also ascribed, 2 Sam. 1.12.) is no wonder. Lastly, that the Edomites and Syrians should be confounded in this history, is no strange thing, since that they were joined together against David, as may be gathered from the very words of this inscription; where he is said to have fought with Aram Naharaim, and with Aram Zobah, that is, with the Aramites, or Syrians: those being parts of Syria, as Syria is taken in the largest notion. See also 2 Sam. 8.3. 1 Chron. 18.3.

Verse 1. {Thou hast cast us off} Psal. 44.9.

{thou hast scattered us} When they were not able to resist their enemies, the people fled hither and thither, for they could not be safe in their own houses.

{scattered} Heb. broken.

V. 2. {earth} Or, land.

{thou hast broken it} As if it were cleft with an earthquake.

V. 3. {Thou hast shewed thy people hard things} That is, Thou hast made us to feel: as Psal. 4.6. Who will shew us any good? so 2 Tim. 4.14. πολλὰ μοι κακὰ ἐνεδείξατο: shewed, properly; there translated, did me much evil. See also Psalm 71.20. Thou which hast showed.

{to drink the wine of astonishment} Or, trembling; called the cup of trembling; Esay 51.17, &c. It is the same word, as is here. A continual trembling, not in the act only, but habitual; is the effect oftentimes of long practiced drunkenness. Inde pallor, says Seneca; & membrorum vino madentium tremor, &c. and afterwards of habitual, Inde incerti labantium pedes, & semper qualis in ipsa ebrietate titubatio. He means therefore, that their evils had continued long.

V. 14. {A banner to them that fear thee} But in affording succor, and giving me victory over the enemies, you have dealt favorably with us, Psal. 20.5. & 74.4. Esay 49.22.

{because of the truth} Not for our merits, but to show the truth of your promise.

V. 5. {That thy beloved may be delivered} Compare with Psal. 108.6, &c. and of difference, if any, see upon Psal. 53.1. The fool, &c.

V. 6. {God hath spoken in his holiness} Or, sanctuary; by which Heaven also, sometimes so called, may be understood. Now David here makes open profession of his confidence in God’s word and promise, that he should be king over all Israel; and to that end, he mentions some places which as yet stood out, or had longest stood out against him; either as a greater argument of his faith and confidence, if as yet in opposition to him; or as a more particular acknowledgment of God’s performance, if already come in and subjected. This understood before, makes that which follows, which otherwise has a show of obscurity, plain enough, but that some proper expressions are used, which to them that are strangers to them, may well seem strange.

{I will divide Shechem, and mete out} That is, shall surely and entirely possess. Division and distribution unto others, either by way of gift and reward, as unto soldiers; or by way of elocation, as to tenants, presupposes entire possession. Shechem was a city belonging to the tribe of Ephraim; as Succoth to the tribe of Gad.

V. 7. {Ephraim also is the strength of mine head, Judah is my Lawgiver} In both these, he alludes to former prophecies, concerning these two tribes. It is ordinary in the Scripture, and so often in this book of Psalms, by horns or horn, to understand strength. Now of Ephraim and Manasses together, under the name of Joseph, because they came from him; Moses had prophesied, Deut. 33.17. His glory is like the firstling of a bullock, and his horns are like the horns of unicorns: with them he shall push the people together, to the ends of the earth, and they are the ten thousands of Ephraim, &c. And of Judah, Jacob, Gen. 49.10. The scepter shall not depart from Judah, nor a Law-giver from between his feet, &c.

V. 8. {Moab is my washpot} Under the metaphor of this vessel of dishonour, as the Apostle speaks, is intimated the servile and abject condition of the conquered Moabites under David. If we take it of an earthen vessel, the meaning may be, that he will break and bruise them in pieces (as indeed he did, notably) like a potter’s vessel, Psal. 2.9. And so the Chaldee Paraphrast expresses it, Psal. 13.9. But in this place, he turns it quite to another purpose, as though David intended it of a vessel filled with the blood of the slain, wherein he would wash his feet. See before upon Psal. 58.10. he shall wash his feet in the blood of the wicked. I like it not, I confess; nor their conceit, (which comes almost to the same effect, though they name not their author) that the whole country through the number of the slain should be as a great pan, or bowl full of blood; that this should be the wash-pot here intended. If the reader like it better, he may.

{over Edom will I cast my shoe} That is, I will trample Edom under my feet, as some expound it. Or, I will beat with my shoe, and throw it at her. The expression may seem coarse and homely, where use has not made it familiar. But such there be in all languages, which no man wonders at, when they are used to them. The Latins also did use to say, sculponeis os batuere, which among them was thought very contumelious and servile: Soleâ objurgabere rubrâ, in one of the satiric poets. The Romans had their jus festucaria, in trials for possessions; and exfestucare, is a great word, and of great importance, (which would seem to be but a strange business, by the propriety of the word) in the Gothic laws, or German code. Some, very learned, keep the vulgar Latin here, In Idumaeam extendam calceamentum meum: and expound it, Idumaeo extendam calceum meum, &c. I will reach my shoe to Edom, that he may pull it off, which is commonly done by the basest of servants, and belongs to their charge. So in the New Testament, to bear his shoes after him, and, to unloose his shoe latchets, &c. Matth. 3.11, &c. where see Grotius his Annotations.

{Philistia, triumph thou because of him} Spoken either ironically: You that have taken a pride to insult and triumph against me; now being conquered and subdued, triumph as much as you will, &c. Or seriously and soberly; Yield me due obedience, and acknowledge me your king by such acclamations of joy and felicity, as are ordinary among faithful subjects. In the 108.9. it is, Over Philistia will I triumph: which comes all to one; and of such differences in repeated, either psalms, or verses, we have spoken before, more than once.

V. 9. {into the strong city} He was assured that God would give him the strong cities of his enemies, wherein they thought themselves sure.

{strong city} Heb. city of strength.

V. 10. {hast thou cast us off?} Psal. 44.9. & 108.11.

V. 11. {vain is the help of man} Psal. 128.8,9. & 146.3.

{help} Heb. salvation.

V. 12. {valiantly} Num. 24.18.

PSALM LXI

TITLE

{Neginah} See Notes on Psal. 4. title.

Vers. 2. {From the end of the earth} Or, land, as the word is sometimes translated. From the place of my banishment, being remote.

{that is higher than I} Judea being a very mountainous and rocky country, it was ordinary for the people, in times of great and public distress, to betake themselves to rocks, for shelter and privacy. So 1 Sam. 13.6. When the men of Israel saw, &c. God also for that and some other reasons, is called a Rock, in the Scripture: as Psal. 18.2,31,46. Deut. 32.4,15,18,31. and many other places. David therefore by these words does implicitly disclaim confidence in such rocks, as ordinary men, in such extremity of distresses, would gladly repair unto. Though his case did need a rock, as much as any man’s; yet he would not have it such a rock, which he might climb or reach: (for if he might, why not another man; his enemy: and how then be inaccessible, or safe?) but such a one, as neither he, nor any mortal man, could reach; and where he might reckon himself out of all danger. Such a rock he would have, and in this his extremity, so eagerly pursued, so destitute of help, he wanted.

V. 3. {For thou hast been a shelter for me} He urges God with his former experiences, and God’s constancy, 1 Sam. 17.37.

V. 4. {I will abide in thy tabernacle for ever} That is, Though I be now far from both, yet time will come when I shall be restored both to my palace, and your sanctuary, near it; there constantly to reside, where my greatest joy and comfort is; (your tabernacle, or sanctuary) of which see before upon Psal. 27.4,8. Seek ye my face, &c.

{trust} Or, make my refuge.

V. 5. {For thou, O God, hast heard} There is nothing that does more strengthen our faith, than the remembrance of God’s succor in times past.

{my vows} Delivered me, that I might perform my vows, verse 8.

V. 6. {Thou wilt prolong the Kings life} Heb. thou shalt add days to the days of the King. This chiefly is to be referred to Christ, who lives for ever, and is David’s son. See before upon Psal. 21.4. He asked, &c.

{as many generations} Heb. as generation and generation.

V. 7. {O prepare mercy} For the stability of my kingdom stands in your mercy and truth, Psal. 25.10. & 85.10. Prov. 20.28.

PSALM LXII

Vers. 1. {Truly} Or, Only. Though Satan tempted him to murmur against God, yet he bridled his affections, and resting upon God’s promise, bears his cross patiently, Psal. 73.1.

{waiteth} Heb. is silent.

V. 2. {He only is my rock} It appears by the oft repetition of this word, that the Prophet abode manifold temptations; but by resting on God, and by patience, he overcame them all.

{defence} Heb. high place.

V. 3. {against a man?} He meaning himself, being the man whom God had appointed to be king, Psal. 4.3.

{a bowing wall shall ye be} Esay 30.13.

{as a tottering fence} Though you seem to be in honor, yet God will suddenly destroy you.

V. 4. {They only consult to cast him down} It is the scope of all their consultations.

{from his excellency} From his high dignity, the throne, or kingdom; if then king. Or if, as most conceive, but a courtier yet, and servant under Saul; then from his excellency, that is, from that degree of favor at court, and that eminency of credit and reputation abroad; which through God’s special favor he enjoys. So 1 Sam. 18.30. so that his name was much set by; or, precious. To which the vulgar Latin here might have some reference; Verumtamen pretium meum cogitaverunt repellere: though the Latin there, be, & celebre factum est nomen ejus nimis: and not preciosum.

{they bless with their mouth, but they curse inwardly} Psal. 28.3. & 58.21.

{inwardly} Heb. in their inward parts.

V. 5. {wait thou only upon God} David was greatly moved with these troubles, therefore he stirs up himself to trust in God.

V. 7. {and my glory} These vehement and often repetitions were necessary, to strengthen his faith against the horrible assaults of Satan.

V. 8. {pour out your heart before him} 1 Sam. 1.15. Lam. 2.19. He admonishes us of our wicked nature, who rather hide our sorrows, and bite on the bridle, than utter our grief to God, to obtain remedy, 1 Sam. 1.15.

V. 9. {They are altogether lighter than vanity} If all men were weighed together in one balance, they would be lighter than vanity, Esay 40.15,17.

{altogether} Or, alike.

V. 10. {become not vain in robbery} Some would have David to speak here to his soldiers, to the same purpose as S. John Baptist, to soldiers, Luke 3.14. Indeed, as the words run in this translation, and if we look no further, it is very probable. But if we observe the context, the drift of the Psalmist being to set out the vanity of man, even when in greatest lustre and glory, and the power of God; or rather by making a right estimation of man, even of the greatest, to ascribe all power unto God only; v. 9. and 11. why he should in the verse between, direct, or rather divert his speech to his soldiers, I can see no probable reason; and as little, why to such in general as make a profession, (be they soldiers or others) of oppression and robbery. Except a man can think, that by men of high degree, v. 9. to whom he opposes (v. 11.) the power of Almighty God; we can think, I say, that he should intend especially (for so the context will require; if we allow of any coherence) such as trust in oppression and robbery; the basest of men, and most contemptible, if we take the word robbery, literally, of common thieves and robbers. But the words will admit of different interpretation; that is sure enough. Some translate: Ne fidatis calumniae & rapinae; & ne evanescatis. So Vatablus. Some: Ne confidatis in oppressione, & praeda: ne evanescatis: So Calvin. Others again, Ne confidatis in rapinis, & in praeda ne evanescatis. I omit others. This last I like best: that is, Trust not in rapines (or oppression:) become not vain in matter of booty, or prey. My opinion is, that David by these words intended, not ordinary soldiers, either of his, or of Saul’s army, such as S. Stephen spoke to, as before was alleged; much less common thieves and robbers: but greatest warriors and conquerors, to whom, as most properly (among men) honor and glory (the consequents of power) does belong; so do we find, that their glory (nay all glory, the greatest that can be among men) is sometimes set out by these or the like terms, of spoils, and booty, and prey. Thou art more glorious and excellent, than the mountains of prey: Psal. 76.4. See the notes there. And so we believe, that the word robbery should be taken, Philip. 2.6. being spoken of Christ, that being in the form of God, he thought it no robbery to be equal with God: that is, he made it not a matter of brag and triumph: but, &c. for so the coherence will be much better: as has been showed more at large in another work.

{set not your heart upon them} Psal. 24.4. Jer. 9.23. Ezek. 28.5. By joying overmuch, or trusting in them.

V. 11. {God hath spoken once, twice have I heard this, &c.} Heb. God hath spoken one, two have I heard this: that is, one time; two times. Or, which comes all to one, one thing, two things: but rather as before: and so elsewhere, one, two, once, &c. The sense is, That both by the word and express testimony of God himself, and the acknowledgment of men, (it being a common speech in all wise men’s mouths) it is most sure and certain; and undeniably, unquestionable truth, That all power, and strength, (let men take never so much upon themselves, and domineer for a while, who in very truth are no better than vanity, &c. ver. 9.) and dominion, does properly belong unto God alone. Such confessions and acknowledgments of God’s power, that God is all in all, &c. the writings of ancient wise heathens of all kinds, afford plentifully, if a man would collect them. And as for the word or law of God, besides the generality of it, which tends to that end, to teach man to put his confidence in God, and to depend of him in all things; there be divers particular places, more express to that purpose, to which these words of the Psalmist might have reference. The vulgar Latin has it; Semel locutus est Deus: duo haec audivi; that is, God hath once spoken; these two things have I heard: which some late interpreters of high merit and credit, both wittily (if they be the first authors of it) and probably expound (taking both the verses; this, and the 12. following, together; Also unto thee, O Lord, belongeth mercy, &c. to this purpose: God has once spoken in Sinai, or from Mount Sinai, (when he delivered the Ten Commandments) and from what he then spoke, I have learned these two things; 1. That God is most powerful, to avenge himself of his enemies: and 2. most merciful, to requite them that serve him, and put their trust in him. For I the Lord am a jealous God, &c. And showing mercy, &c. Exod. 20.5,6. This is plausible; yet if any man like better to understand it of God’s word in general, confirmed unto David by many prophets and prophecies, I am not against it. As for the words and manner of expression here used, that in Job comes nearest; Once have I spoken, but I will not answer: yea twice, but I will proceed no further, Job 40.5. This power of God the Psalmist does here the more emphatically set out, because it was the only comfort and support he had in all his adversities and greatest extremities, that though for a while it might seem otherwise, whilst the wicked and ungodly had the better of it, &c. Yet he knew there was a just and righteous God in Heaven, who in due time would reward all men according to their deeds. See before upon Psal. 9.6. O thou enemy, &c.

{power} Or, strength.

V. 12. {for thou renderest to every man according to his work} Job 34.11. Prov. 24.12. Jer. 32.19. Ezek. 7.27. Matth. 16.27. Rom. 2.6. 2 Cor. 5.10. Eph. 6.8. Col. 3.25. 1 Pet. 1.17. Rev. 22.12. For the wicked feel your power, and the godly your mercy.

PSALM LXIII

TITLE

{when he was in the wilderness of Judah} 1 Sam. 22.5.

Vers. 1. {My soul thirsteth for thee} Psal. 42.2.

{my flesh longeth} Psal. 84.2.

{thirsty} Heb. weary.

{thirsty land} Though he was both hungry, and in great distress, yet he made God his sufficiency, and above all meat and drink.

{where no water is} Heb. without water.

V. 2. {To see thy power} In this misery I long more for the pleasures of the sanctuary, than for bodily relief. See before upon Psa. 27.8. Seek ye my face, &c.

{see thy power and thy glory} It is well observed by some here, that David by these words does allude (if not intend it, directly) unto the Ark, so styled, his glory, 1 Sam. 4.21. his strength, 1 Chron. 16.11. Psal. 132.8. his strength and his glory, Psal. 78.61. That was the place (the Ark) of God’s presence and wisdom, among men; and from whence (whilst it stood) he was conceived to grant requests especially; see upon Psal. 14.7. out of Sion.

V. 3. {thy lovingkindness is better than life} Psal. 30.5.

V. 4. {Thus will I bless thee} When I am restored to the sanctuary, I will praise you as long as I live.

V. 5. {marrow} Heb. fatness.

{and fatness} The remembrance of your favor is more sweet unto me, than all the pleasures and dainties of the world, Psal. 4.7.

V. 6. {When} Heb. If, Amos 7.2.

V. 7. {Because thou hast been my help} See upon Psal. 22.21. For thou hast heard me from the horns of the Unicorn.

V. 8. {My soul followeth} Heb. cleaveth; Sticks so close to you in piety and confidence, that no trouble can remove me.

V. 9. {shall go into the lower parts of the earth} They shall be slain, and made fit for burial, though they shall not have the honor to be buried, but be left on the earth for foxes to devour, ver. 10. In the Hebrew, the words (here translated, the lower parts of the earth) are, תחתיות הארץ, by which some understand hell, or eternal death. But it appears by comparing with the like, Ezek. 31.14. & 18. (תחתית ארץ there; in both places: translated, the nether parts of the earth: all the difference being that the word is singular here in Ezekiel: and plural, in David) that the grave only (not a formal grave, but any place or part of the earth, that receives the carcasses of the dead, and slain) is meant; that is, with relation to the body, and not to the soul. For they are delivered unto death, to the nether parts of the earth, &c. And so Psalm 86.13. משאול תחתיה, there translated, the lowest hell, or, grave; is meant, present, certain death: and by death, any great extremity of affliction metaphorically intimated. However, these words, תחתיות הארץ are used in another sense, Psa. 139.15. the womb there by the lowest parts of the earth being intended. Which sense nevertheless, has relation unto this former, and is grounded upon it, because the womb is to the body therein enclosed, as it were a grave: as by many it has been styled. And to this signification, or notion of the words the Apostle is thought by some to allude, Eph. 4.9. speaking there of Christ his incarnation; though the more received interpretation is, that by the earth, the world in general (as it is sometimes) to be understood: and so Christ said to have descended into the lower parts of the earth, when he came into the world, as man.

V. 10. {They shall fall by the sword} Heb. they shall make him run out like water by the hands of the sword.

V. 11. {every one that sweareth by him} That worships God aright, Esay 65.16. Jer. 4.1,2. Deut. 6.12,13. See more upon the next words, the mouth of them, &c.

{shall glory} Hebrew יתהלל that is, shall have occasion to glory, and for the occasion of their glorying, to praise and glorify God. He means, all things shall go well with them, according to their hearts’ desire.

{the mouth of them that speak lies} As swearing, such as is here understood, deliberate and conscientious swearing, upon weighty occasions, to bear witness to the truth, &c. is taken for the whole worship of God, because it presupposes a belief, first, of a God; and secondly, of a God that is privy to all the actions and intentions of men; which two things are the very foundation of all religion: so, to speak lies, here opposed to swearing, may as properly imply absolute ungodliness and infidelity, because it is to be opposed, that he that makes a practice of lying, which is a sin more immediately against God, because in his sight only; has said in his heart, that there is no God: and upon this ground, as he makes no conscience to tell an untruth with all security; so he may as freely indulge himself a liberty of sinning in any other kind, when he sees his opportunity.

{the mouth of them that speak lies, shall be stopped} That is, They who did lately boast of their hearts’ desire, shall now be silent, being full of shame and confusion, now that all things are fallen to them to the contrary. In brief, his meaning is, that there shall be an alteration, and that the prosperity of the wicked shall not continue for ever.

PSALM LXIV

Vers. 1. {Hear my voice} Prayer may be either mental; as that of Moses, Exod. 14.15. Wherefore cryest thou? according to the exposition of all, or most ancient fathers: or vocal, such as this of David’s, probably; if we take the word voice, properly. But that need not. For the voice of prayer, may be taken for prayer, barely: as the voice of words, for words; as Deut. 1.34. And the Lord heard the voice of their words, &c. Yet it is possible there may be somewhat more than ordinary in that word both here in David’s words, and in that place out of Deuteronomy: intimating that in both, there was somewhat very penetrative, and likely to move God, whether anger, (as in Deuteronomy) or compassion, as in David’s words. So the blood of Abel is said to have a voice, Gen. 4.10. the voice of thy brother’s blood. Which I note the rather, because the Hebrew word, here translated prayer, has also the signification of meditation: so that the words may as truly be translated, in my meditation: and voice so taken, as we have showed, may as properly belong to meditation, as to loud prayer. He might also say, the voice of my meditation, to intimate, that thoughts and meditations of the heart are as easily heard by God, as words are by men that are uttered with a loud voice.

{from fear of the enemy} That I may not fear the enemy.

V. 2. {from the secret counsel} That is, from their secret malice.

{from the insurrection} To wit, their outward violence.

V. 3. {Who whet their tongue} Psal. 11.2.

{bend their bows} Psal. 58.7. See there.

{even bitter words} False reports and slanders.

V. 4. {shoot in secret at the perfect} Psal. 11.2.

{and fear not} Without any fear of God, or reverence of man.

V. 5. {They encourage themselves in an evil matter} The more that the wicked see God’s children in misery, the more bold and impudent are they in oppressing them: a great aggravation of their wickedness and cruelty. See upon Prov. 24.17. Rejoice not, &c. If there be danger in too much rejoicing at the fall of a wicked enemy; what may they expect at the hands of God one day, who the more they prosper in their unjust oppression, the more does their rage and malice against the oppressed, increase?

{matter} Or, speech.

{commune of laying snares privily} Prov. 1.11.

{laying snares} Heb. to hide snares.

{who shall see them} See upon Psal. 59.7. For who, (say they,) doth hear?

V. 6. {They search out iniquities} This is ambiguously translated. For God is said properly to search out iniquities, when he severely punishes, and calls a man to an account for old unrepented sins and iniquities: as Job 10.6. Thou inquirest after mine iniquity, and searchest after my sin. The meaning here is, They devise, by long search and study, mischievous things: they plot mischief. It might have been therefore more clearly translated, They search out evils: or, They search for iniquities.

{they accomplish a diligent search} Or, we are consumed by that which they have thoroughly searched. The word here translated in the text, They accomplish, is תמנו which being found in three or four places besides this, (as Numb. 17.13. Lam. 3.22. and elsewhere) is always translated in the first person plural, we consume, or, are consumed. The word indeed is of an irregular form; which made some Rabbins to take the liberty to make a third person plural of it in this place. But since we find it nowhere else so, it is safest to keep to that which we find. Neither will the sense be worse so; as it is expressed in the margin. But learned Grotius, very acutely, thus orders and supplies the whole verse, with that which immediately follows; Investigarunt illi iniquitates, &c. That is, They have sought out iniquities; (that is, says he, ways how to annoy us) We have been consumed. But the most perfect search of all, (is God’s; as he would have it supplied, in reference to the next verse) which (reaches, to wit) to the inmost part of man, and to the very bottom of the heart. Therefore God hath shooted at them with an arrow; suddenly were they wounded.

{a diligent search} Heb. a search searched.

{both the inward thoughts of every one of them, and the heart is deep} There is no way so secret and so subtle to do hurt, which they invented not for his destruction.

V. 7. {shall they be wounded} Heb. their wound shall be.

V. 8. {So shall they make their own tongue to fall upon themselves} That is, Those mischiefs which their hearts had devised, and their tongues with great insolency and confidence, had uttered and threatened against others. Or, as Psal. 52.2. Their tongue deviseth mischief: like a sharp razor, working deceitfully. And Prov. 12.13. The wicked is snared by the transgression of his lips, &c. It is ordinary with the Scripture, to ascribe unto the lips, mouth, or tongue; those things that belong unto the heart properly, because of their near dependency.

{all that see them shall flee away} יתנודדו which implies, that in their flight they shall wander through their astonishment and grief of mind. It must therefore be understood of the wicked, their favorers and abetters. So that here is a double aggravation of their misery, from the astonishment of their friends, and their own forlorn condition at that time, when those, who before did encourage and countenance, shall not be in case to relieve them, nor so much as abide with them, to comfort and to condole.

V. 9. {and shall declare the work of God} See before upon Psal. 28.4. Because they regard not the works of the Lord, &c.

{for they shall wisely consider} See before upon Psal. 41.1. Blessed is he that considereth the poor. To which add Mal. 3.18. Then shall ye return and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not.

V. 10. {The righteous shall be glad in the Lord} Psal. 32.11. To see God’s heavy judgments against them, and how he has caught them in their own snares.

{and shall trust in him} When they shall consider that he will be favorable to them, as he was to his servant David.

PSALM LXV

TITLE

{A Psalm and Song} See the Notes on the title of Psal. 30.

Vers. 1. {Praise waiteth for thee, O God, in Sion} Heb. לך דומיה, is silent unto thee: or more properly, silentium tibi: is silence unto thee. For it is properly a noun substantive; and according to the propriety of the word, some expound it, The silence of others, (in other parts of the world, where you are not known) is in Sion your praise; that is, You are daily praised and glorified in your Church by the godly, for your manifold mercies, both spiritual and temporal, which others take no notice of, and bury in an unthankful silence, or oblivion. Others, Tibi silentium laus est; that is, say they, Your praises are so many, so incomprehensible, so inexpressible, that silence (or silent admiration) does become us, and them, better than words. Or, as some others, ἀναντίρρητος, ἀναποφώνητος, that is, which no man can speak against you, or deny; not to be contradicted by any, and consequently by all men acknowledged. See upon, God hath spoken once, twice have I heard this, &c. Psal. 62.11. Lastly, Tibi silentium, laus: id est, sileant alia omnia, ubi de te laudando agitur: Favete linguis. So the learned Grotius: That is, says he, Let all other things be silent, when you are to be praised. Let all men hold their peace, and be attentive. The words of the Prophet Habakkuk come very near; The Lord is in his holy Temple: let all the earth keep silence before him, Hab. 2.20. These indeed keep best to the propriety of the word; but they go somewhat far for the sense. Others therefore taking דומיה for דומה; that is, for a present particle, translate πρέπει, convenit; belongs unto thee: or as it is here, quiescit, expectat; manet; waiteth. And so we had before already, Psal. 62.1. Truly my soul waiteth upon God: it is the same word as is here. Now for the argument of the Psalm, it is conceived by many, that it was intended for a form of public thanksgiving, for a gracious welcome plenty, after a long dearth and famine; such as we read of 2 Sam. 21.1. & 14.

V. 2. {unto thee shall all flesh come} This is not literally meant of that coming, or gathering of the Gentiles unto God, by the preaching of the Gospel: (though mystically applicable to that too) but of the prayers and addresses to God, of all men of all nations, in their extraordinary needs and necessities; it being the propriety of pressing dangers and extremities, (as by many has been observed) to bring them to a thought of God, who otherwise are most godless and profane. See Psal. 107. where this is set out at large, and proved, or illustrated by many instances. Neither must the words be precisely taken of that right, either legal, by certain rites, oblations and sacrifices; (as then:) or evangelical, in Christ only, (Eph. 3.12. & Joh. 14.6. No man cometh unto the Father, but by me) but of a more general coming to God, when men in their distresses, having an apprehension of a deity, both merciful and powerful, apply themselves to it, such a way as they think best and most acceptable, for help and relief. So Saint Paul, who elsewhere sets out all the Gentiles as godless, because they had not the knowledge of the true God; in a more general sense, witnesses of the Athenians, (the greatest idolaters of the world) that they did, though ignorantly, (alluding to their inscription, To the unknown God) worship that God which he preached unto them, Acts 17.23.

V. 3. {Iniquities} Heb. words, or, matters of iniquities.

{Iniquities prevail against me, &c.} Rather, if the argument of the Psalm be not mistaken (of which see before) in the preterit, Iniquities had prevailed, &c. and, thou dost purge, or, hast purged; as Junius and some others. Except we should make the argument to be more general, that the Psalmist purposing to set out the goodness of God towards mankind in general, in affording them the fruits of the earth so plentifully, he does first begin with his more special love and favor to his Church, where having made himself known more particularly by his word, he has ordained the means of eternal salvation, by forgiveness of sins, &c. the choicest and chiefest of God’s blessings. See before upon Psal. 24.1. The earth is the Lord’s, &c.

V. 4. {thou chosest} Psal. 36.8.

{satisfied with the goodness of thy house} Psal. 160.5.

V. 5. {By terrible things in righteousness wilt thou answer us} By terrible things here, (נוראות in the original) most interpreters understand great and gracious deliverances of the Church, wherein the power and goodness of God, in its extreme perils and dangers, is most conspicuous. But how this agrees with that which follows, who art the confidence of all the ends of the earth, &c. does not appear. Except we should say with some, that therefore, the ends of the earth, &c. that is, of all men in general, because such great and miraculous deliverances which God affords unto his Church at such times, and upon such occasions, are a means to bring others to the knowledge of God, and of the increase of the Church all the world over. But this (though elsewhere, Psal. 67.2. That thy way may be known, &c. we have somewhat to this purpose) is here rather witty, than probable: especially, when there is no need at all of going so far. By terrible things then in righteousness, (taking righteousness here for mercy and goodness, as often already has been observed, and is here again noted by interpreters) we understand that goodness of God, in general, and those wonderful works of his, extending to all, as is here showed; and for which the Psalmist does so earnestly exhort all men of the world to praise and glorify God, Psal. 107. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men, ver. 8,15,21,31. נוראות and נפלאות are words of great affinity, and sometimes put together; as Psalm 106.22. Wondrous works in the land of Ham; and terrible things by the Red-sea. This will be the best and most natural coherence certainly. And, salvation, of temporal deliverance, is ordinary enough. But if it be said, as it is by others, that at these words, O God of our salvation: the Psalmist ends what he intended to say of God’s goodness to his Church in particular; and so passes to the consideration, or commemoration of his general goodness towards all; I think this also may be said with probability enough; and therefore I leave it to the choice of the reader. But if so, if not a new verse, yet a full point might have done well; Thou art the confidence, &c.

{and of them that are afar off upon the Sea} Some supply the words, & insularum maris distantium; that is, and of the Islands of the Sea, that are afar off. Junius without any supplement, fiducia omnium extremitatum terrae & maris longinquarum; that is, Thou art the hope of all the ends, both of the Land and Sea, afar off. According to this translation, and of them, &c. the words might be interpreted by Psal. 107.23,24, &c. They that go down to the Sea in ships, &c. These see the works of the Lord, and his wonders in the deep. But it may do well, if both be understood; both they that are upon the seas; which may fit the literal meaning better perchance; and the isles of the sea, or inhabitants of far islands, which is more suitable to the mystical sense, of the conversion of isles to the Christian faith: according to that of Esay; He shall not fail, nor be discouraged; till he have set judgment in the earth; and the Isles shall wait for his Law, Esay 42.4.

V. 6. {girded with power} Psal. 93.1.

V. 7. {Which stilleth the noise of the Seas} Psal. 107.29. He maketh the storms, &c. and of Christ, Matth. 8.26. Of the consideration of nature, and of God’s power and providence over all created things; to what end often insisted upon by David, see upon Psal. 33.6. By the word of the Lord, &c.

{the tumult of the people} Esay 17.12,13. Wo to the multitude of many people, &c.

V. 8. {thou makest the outgoings of the morning and evening to rejoice} This expression, according to the subject, being altogether poetical, the sense is the more obscure; and of divers different expositions, it is hard to resolve which is the truest, because all, within compass of the liberty of a poetical expression; and of many, not any, that we can deem proper, or literal. Some would have him to say by these words, that God by his universal goodness gives the whole world occasion of rejoicing, even from East to West; that is, from one end of the world to the other: to which purpose he says elsewhere, that the whole earth is full of his goodness. Others, by the out-goings of the morning, understand men going with the morning light to labor, according to their several employments: and by the out-goings of the evening, wild beasts, that wait for the darkness, and then come abroad for prey: Which they, very probably, ground upon the words of the Psalmist, Psal. 104.20,21, &c. Thou makest darkness, and it was night; wherein all the beasts of the earth do creep forth: The young Lions, &c. The Sun ariseth, &c. Man goeth forth unto his work, and to his labour until the evening. Here plainly we have the out-goings, both of morning, and evening. These I take to be the chiefest expositions. If neither of these satisfy, I doubt Junius his interpretation will less; yet for the authority of the man, I will not omit it. He translates the whole verse thus; Qui facis ut canant exortus matutinos & vespertinos incolae extremitatum reverentes à signis tuis. It were not easy to say what he meant by this translation, did not he explain it in his notes: and yet not easy neither, to apply the note to the translation; Qui totos dies à principio ad finem consumis in docendis hominibus laudem tuam; So he explains it: let the reader judge. After all these, there is yet another interpretation, not less probable than any; which expounds these out-goings, of the vicissitude of day and night, and that admirable equipage of Sun and Moon with other stars, that belongs unto them: wherein God’s great power and providence to men is seen as much as in anything: as if he would say, You give men occasion to praise and glorify you, when they see these admirable works of yours, and find the benefit and comfort of both; both of day and night. Which is made the more probable, by comparing with Jeremy 31.35. Thus saith the Lord, which giveth the Sun for a light by day, and the ordinances of the Moon and of the Stars for a light by night: which divideth the Sea, when the waves thereof roar, (qui disrumpit mare, & fremunt fluctus ejus, Junius) the Lord of hosts is his Name. Here we see the Sea also is mentioned, as in the former verse: which, as we said, makes the matter so much the more probable. But why might not, which would make the expression more poetical, and yet the sense more literal, the Morning, and the Evening themselves, be said to rejoice? Of the Morning, or morning Sun, either of his out-going; or rejoicing, there would be little question, seeing we have both Psal. 19.5. which is as a bridegroom coming out of his chamber; and rejoiceth as a strong man to run a race. His going forth, &c. But then of the Evening, how shall that be said to go out? Yes, very well, according to poets, who use to describe the coming of the Evening, as a thing that had no dependence from the going down of the Sun: but had its proper out-going, as well as the Morning. Jam vesper fusco roscidus exit equo, Ovid for one, as I take it. But lastly, what hinders but that the words might be translated, thou makest the out-goings of the Morning, and the Evening (vesperam, not vespera) to rejoice. After all this, we may not omit a passage of the Prophet Micah, where this expression is used concerning Christ: somewhat may be made of it in confirmation of some of the interpretations that have been insisted upon. His words are: But thou, Bethlehem Ephrata, though thou be little among the many thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, whose goings forth (it is the same word in the original, as is here,) have been from of old, from everlasting, (or, the days of evermore.)

{to rejoice} Or, to sing.

V. 9. {Thou visitest the earth} To wit, with rain.

{waterest it} Or, after thou hast made it to desire rain.

{with the river of God which is full of water} Most interpreters would have these words to be intended of the Holy Land particularly, and think that allusion is made to Deut. 11.10,11. where the promised land is said to be watered, not as Egypt, with multiplicity of rivers, whether natural, or artificial; which in Hebrew are properly called פלגים: which is the word here also used; but with the rain of heaven; that here therefore the rain of heaven is called a river, because it supplies the use of a river; but, the river of God, as immediately coming from Heaven, and of a different origin from ordinary rivers. Some again apply the words, to the river Jordan, or Siloe. But I see no necessity of restraining the words to the Holy Land. The rain may be called the river of God, with allusion to ordinary rivers, without any particular reference to those of Egypt, or to that place that speaks of them. The coherence as I conceive, will be much better so. The Psalmist therefore does here set out the benefit of the rain, which is as it were the great river of God, full of water, and sufficient to water all the earth;

{thou preparest them corn, when thou hast so provided for it} The meaning is, that when God by rain and otherwise, has fitted, or prepared (which is the word of the original) the earth, then is the earth in case to bring forth, corn for the use of men. That this is the meaning, is not doubted by any: and the Apostle says in effect as much, 1 Cor. 3.6. I have planted, Apollo watered, but God gave the increase: and Chap. 15. of the same Epistle, verses 35,36. And that which thou sowest, &c. but if the words were translated, as they may as well, It (that is, the earth) prepareth them corn, when (or, because) thou hast so prepared it: they would run with more acuteness and concinnity, and less savor of tautology. The third person future feminine, and the second masculine in the Hebrew, are all one. So תשלג is doubtfully translated, by some in the third, by others in the second person, Psal. 68.14. See there, upon, it was white as snow in Salmon.

V. 10. {Thou waterest the ridges thereof abundantly} By this description he shows, that all the order of nature is a testimony of God’s love towards us, who causes all creatures to serve our necessity.

{thou settlest the furrows thereof} Or, thou causest rain to descend into the furrows thereof.

{thou makest it soft} Heb. thou dissolvest it.

V. 11. {the year with thy goodness} Heb. the year of thy goodness.

{thy paths drop fatness} The clouds, where your chariots go, Psal. 104.3.

V. 12. {upon the pastures of the wilderness} That there may be food for beasts.

{the little hills rejoice} Are filled with grass, and have cause to rejoice, if they could; and give cause to man to praise God with heart and tongue, Psal. 147.8.

{rejoice} Heb. are girded with joy.

PSALM LXVI

TITLE

{A Song or Psalm} See the Notes on the title of Psal. 48.

Vers. 1. {All ye lands} Heb. all the earth. He prophesies that all nations shall come to the knowledge of God, who then was only known in Judea.

V. 3. {submit} Or, yield feigned obedience, Psal. 18.44. Heb. lie. The strangers shall submit. See there. To which may be added, Zeph. 3.13. The remnant of Israel shall not do iniquity, nor speak lies: Neither shall a deceitful tongue be found in their mouths: for they shall feed, and lie down, and none shall make them afraid. Here plainly, speaking of lies, and a deceitful (or flattering: See Psal. 12.2. where they are joined: as elsewhere) tongue; opposed to perfect, or secure liberty. The ground of which opposition, some of the best expositors not understanding, would have this for lies, &c. either to stand for nothing; or give such reasons of the coherence, as have not much probability. See also Esay 57.11. And of whom hast thou been afraid, or feared, that thou hast lied, &c. To lie therefore, I say, in such places, does import such low submission properly, as does often, through fear, put men upon a necessity (to save themselves) to tell a lie: or not to dare to speak the truth freely: so, properly; but sometimes, submission in general, whether through fear, or otherwise. Such metonymies are very frequent in all languages; and the not understanding of them breeds great obscurity sometimes, where the matter otherwise of itself is plain enough. So to kiss, Psalm 2.12. for to submit: as is there noted. And a deceitful tongue, or hand, in the Proverbs, often; for an idle tongue, or hand: as all interpreters agree: and so translated too, commonly; not, deceitful, (as the word original, properly) but idle, Proverbs 10.4. and 12.27. and again, 19.15. upon this ground, because idleness is oftentimes the occasion of guile and deceitfulness: from whence nevertheless we may not absolutely conclude, that every one that is deceitful, is idle; or every one that is idle, deceitful: it is not without example, I hope, that a man should be idle, and slothful in his business; and yet upright and honest in his dealings; no more than before (for it is the same reason:) that every one that is said in this kind to lie, that is, to submit; should be understood feignedly to submit, through fear.

V. 5. {Come and see the works of God} Psal. 46.8. Come behold, &c. Men are apt enough to talk, and inquire by way of curiosity, of all strange chances and alterations that happen among them: but to consider of them wisely, as the operations of God’s hand, that God may be glorified, and themselves upon a strict and unpartial search of what is amiss in themselves amended: (the best and safest use that we can make of God’s judgments upon others: Luke 13.3. but except ye repent, &c.) is not the care of many: but though not of many, must be of all, that are truly godly. See upon Psalm 28.5. Because they regard not, &c. towards the end.

{he is terrible} All fear of God, is grounded chiefly upon this his mercy, or his terror. There is great need of both, according to the several tempers and dispositions of men, to maintain religion among men: David therefore does often inculcate both: Atheists, as carefully and peremptorily deny both. Of both these, and upon what grounds denied by Atheists and Epicures, see upon Psalm 90.11. even according to thy fear, &c. and Psalm 130.4. For there is forgiveness (in some translations, mercies:) with thee, that thou mayest be feared.

{toward the children of men} His providence is wonderful in maintaining their state, Psal. 111.2,3.

V. 6. {He turned the sea into dry land} By giving a passage through the Red-sea, he finished our deliverance out of Egypt; and by making a way through Jordan, he gave us an entrance into Canaan, Exod. 14.21. Josh. 3.14.

V. 7. {his eyes behold the nations} Psal. 11.4. His eye-lids, &c. and 33.13. The Lord looketh. See there.

V. 9. {Which holdeth our soul in life} He signifies a special benefit of God, in delivering them from dangers mentioned in the verses following.

{holdeth} Heb. putteth.

V. 10. {silver is tried} Esay 48.10. Job 23.10.

V. 11. {Thou broughtest us into the net} God’s people may be brought into troubles, made subject unto tyrants, (whether one, or many at once:) and enter into manifold dangers, as beasts are taken, loaded, ridden on.

V. 12. {Thou hast caused men to ride over our heads} That is, You have set men over our heads, or over us, who by their cruel and insolent government, did as it were ride our bodies. See Esay 51.23. which have said to thy soul, Bow down, &c.

{wealthy} Heb. moist.

V. 13. {I will go into thy house} Though truest thankfulness; nay, that only truly, which is from the heart, and brings forth fruits of holiness and righteousness in our lives and conversations: Yet formal solemn thanks, as going to God’s house, and the like, must not be omitted. We must approve our thankfulness not unto God only, (though unto him especially) but unto men also, that God may be glorified, and others edified by our example. This has been the practice of all the godly in all ages, as well Christians, as Jews. See also upon Psal. 100.4. Enter into his gates.

V. 14. {uttered} Heb. opened.

V. 15. {fatlings} Heb. marrow.

V. 16. {Come and hear, all ye that fear God} It is not enough to have received God’s benefits, and to be mindful thereof, but also we are bound to make others profit thereby and praise God, Psal. 40.9,10.

V. 17. {and he was extolled with my tongue} Heb. under my tongue: by which some understand the heart, as if he meant, that being confident God would hear his cry, he began to meditate and frame within himself the praises of God, by way of thanksgiving. Others supplying sermonibus, translate it, & fui elatus pro sermonibus linguae meae; that is, and I was exalted (that is, delivered;) according to the words of my tongue. This I should like better, if the word in the original רומם, (properly, exaltatus est, in the third person: except we make a participle of it,) will bear it. But extolled with my tongue, is more generally received; and in my judgment, to be preferred. There is no such incongruity in the matter, if words be said to proceed from under the tongue, that are framed with the manifold reflections and complications of the tongue. And so poison, elsewhere, is said to be under the tongue, which is thought to proceed from the tongue itself. Now God is very truly and really exalted by us, when we call upon him in time of distress. This is the greatest honor (if we may so speak) that we can do unto him: (Psal. 50.15. And call upon me in the day of trouble, &c.) which they that bereave him of, calling upon saints or angels in such cases, have much to answer for.

V. 18. {If I regard iniquity in mine heart} If I delight in wickedness, God will not hear me, Joh. 9.31. Now we know, &c. and Psal. 50. last words.

PSALM LXVII

TITLE

{Neginoth} See Notes on the title of Psal. 4.

{A Psalm or Song} See Notes on the title of Psal. 30.

Vers. 1. {Cause his face to shine upon us} Psal. 4.6. the light of thy countenance. See more there. All these forms and expressions (which may be added) being taken from that form of solemn blessing prescribed by God himself, Numbers 6.24,25,26. The Lord bless thee, and keep thee, &c. That form being of God’s own devising, (as we may say) holy men did not think they could please God better, than in using his own words, borrowed from that form, so far as was agreeable to their occasions; it being intended only for a form of blessing: as of all prayers, we have great reason to think the Lord’s Prayer, as we commonly call it, to be the most acceptable prayer unto God, that we can use: and though we may use others to that, as our several occasions may require; yet to think better of any other of our own devising, than of that: or so to be in love of our own forms, whether set, or sudden, as to omit that in our devotions, whether public, or private; cannot be less than blasphemy, and sacrilege, in a high degree. And then to say, that it was not intended by Christ for a form of prayer, to be used verbatim, as it is set down; but I know not for what; is so ridiculous, and contradictory to the text itself, and to the practice of all Christians of ancient times; that we may as well allow of Papists to say, That when Christ enjoined, Drink ye all of this: he meant the priests only, and take it for a sufficient excuse of their abominable sacrilege, in bereaving the people of the cup, in the administration of the sacrament. But to return to that form prescribed Numb. 6.24, &c. most of the phrases there, tend to this, (well worthy our observation) to teach us, that the happiness of man does consist in being admitted to the presence of God, and his beatifical vision; the fruits whereof reaping even in this life, (where we see but as through a glass) temporal blessings, and spiritual; what may we expect, when we shall be admitted to behold him face to face?

{upon us} Heb. with us.

V. 2. {That thy way may be known upon earth} That the Gentiles may be converted unto God, Tit. 2.11. Luke 2.32. See before upon Psal. 65.5. By terrible things, &c. and upon Psal. 94.15. But judgment shall return unto righteousness, &c.

V. 4. {O let the nations be glad} By these oft repetitions he shows, that the people can never rejoice sufficiently, and give thanks for the great benefits that they shall receive under the kingdom of Christ.

{righteously} Psal. 96.13.

{and govern the nations upon earth} Heb. lead gently, as a shepherd leads his sheep.

{govern} Heb. lead.

V. 6. {Then shall the earth yield her increase} This Psalm, as is generally granted, containing a prophecy concerning Christ, and his kingdom, and the happiness of men under it; there is no question but the blessings here spoken of, though set out under the type of things temporal, according to the manner of the prophets, and the condition of those times, are to be understood spiritually, chiefly. For we would not altogether exclude the literal sense, because the Apostle says, that Godliness hath the promises, &c. but spiritually, chiefly. The increase of the earth is also mentioned by Ezek. (34.27.) and Zachar. (8.12.) upon this occasion. Now by the earth, some understand spiritually, the hearts and minds of men, cultivated by the knowledge of Christ, and his Gospel, and by the spirit of regeneration, to bring forth fruits plentifully, Luke 8.8,15. 2 Cor. 9.8. Heb. 6.7,8. Their interpretation therefore is not altogether improbable, who understand those words, Psal. 85.11. Truth shall spring out of the earth. To the same effect as these here of the increase of the earth: as if he had said, The earth shall be fruitful in yielding true increase. Truth indeed, taken in the ordinary sense, and other graces with it, to be intended, spiritually, there too: but the type, to be the same.

V. 7. {all the ends of the earth shall fear him} When they feel his great benefits, both spiritual and corporal toward them, then they shall serve God aright.

PSALM LXVIII

TITLE

{A Psalm or Song} See Notes on the title of Psal. 30.

Vers. 1. {Let God arise, let his enemies be scattered: let them also, &c.} Num. 10.35. See before upon Psalm 47.5. God is gone up with a shout. Most interpreters agree, that the occasion of this Psalm, was that solemn fetching of the Ark to Jerusalem, and placing of it in the tabernacle David had prepared for it: whereof we read, 2 Sam. 6.12, &c. Some, because many things here have reference, or at least, are applicable to the coming out of Egypt, and what then happened, they make that to be the argument. But I do not conceive that to be a sufficient reason. For the coming out of Egypt, was a subject to the Jews of a very large capacity in that kind, and which upon all occasions, of public praises and thanksgivings especially, might come in very well. Besides, the Ark, we know, was not only a consequent of their egress, in regard of the time: but in all their progress, their constant palladium and security; so that in that respect, their coming out of Egypt was no heterogeneous or impertinent, but very fit and proper subject, upon such an occasion. As for them that would have no other literal meaning throughout the whole Psalm, than Christ, because applicable to him; or, as they urge, applied to him by the Apostle; though that be true of a good part of it, yet we deny the necessity of the consequence. See before upon Psal. 40.6. Mine ears hast thou opened; and Psal. 45. upon the title of it.

{before him} Heb. from his face.

V. 3. {but let the righteous be glad} All those particulars concerning the wicked and ungodly from the beginning of the Psalm, (as these also, that concern the righteous in this verse) might have been translated in the form of prophetical denunciations as well, as in the form of imprecations: which though frequent in the Psalms, (of which see upon Psal. 34.4. Let them be confounded, &c.) yet the more frequent, the less need there is of multiplying them without cause. It is true, that Numb. 10.35,36. from whence part of the words are taken, the precatory, or imprecatory form is most proper. However, it does not follow, but that here, the original words being indifferent to either, it may be otherwise. So Vatablus, Junius, Calvin: dispergentur: fugient; peribunt: laetabuntur: or to that purpose: not, dispergantur, fugiant, &c. However, I except not against this translation, as faulty; but only show the difference. I rather follow this sense, because it will fit the day of judgment better, if the words be read by way of absolute affirmation, (they shall be scattered, &c.) than by way of bare imprecation. Truly that is the time, the only time, of which we can positively say, That Surgente Domino: when God shall arise (to judgment) that then at his presence all the wicked and ungodly shall be confounded, and perish: and the righteous on the other side, shall rejoice; yea, exceedingly rejoice. God’s judgments in this world, we see not oftentimes: and those that we see, so doubtful and obscure sometimes, because we see not the hearts of men, as God does; and cannot so peremptorily determine, who are wicked, or godly, before God, and who not; that it is not always very safe for us to judge. Were it otherwise, that God did always judge and reward in this world, there would be no need of faith, or hope: or at least, faith and hope would be of another value, than we are made to believe: not of things future, and invisible; but of things present and seen. So that the very foundation of our religion, would be altered: there would be more religion, and fear of God in the world, questionless, (had God appointed it so from the beginning) than there is; but it would have been guilty of another nature, and upon other grounds. See also upon Psal. 11.6. Fire and brimstone. And upon Proverbs 1.32. For the turning away of the simple.

{let the righteous be glad} Psal. 32.11.

{be glad} Esay 65.14.

{exceedingly rejoice} Heb. rejoice with gladness.

V. 4. {extol him} So divers others too, as Vatablus, Junius, Bucer, and Calvin: but not so well, as I conceive, as they, not fewer in number, nor of less authority, that translate, ὁδοποιήσατε, with the Septuagint; that is, prepare the way, or make ready: or, raise the way, or, make an high way: which agrees better with the propriety of the word סלל in the original; and makes the words the more applicable to Christ, according to that of Esay 40.3. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord: make straight in the desert a high way for our God: and Malach. 3.1. Behold I will send my messenger, and he shall prepare the way before me: applied to John the Baptist, Christ his forerunner and harbinger, by Zacharias his father, Luke 1.76. yea, by Christ himself, Luke 7.27.

{that rideth upon the heavens} So Vatablus, and Calvin, in nubibus; vel in coelis: and Aben Ezra confirms it from verse 33. To him that rideth upon the heavens of heavens; the Chald. qui sedet super solium gloria, as Genebrard expresses it: Junius, qui insidet amoenitatibus. Others, in desertis, in the deserts: which signification is as proper to the word as any other, and though it be not Esay’s word, (במדבר is his word) yet may the sense very probably, (as upon the former word has already been observed) be thought the same in both places, Esay 40.3. The voice of him that cryeth in the wilderness, &c. The Septuagint also render it, ἐπὶ δυσμῶν: which although by the old Latin it be translated super occasum; according to the more proper and usual notion of the Greek word δυσμός: yet by comparing with divers other places, of their translation, it may appear that by δυσμός, they intend sometimes the desert: as by some here is well observed. And if there be any weight in Aben Ezra’s observation from the 33 verse; for the former opinion and interpretation, as much may be said for this from those words of the seventh verse, when thou didst march through the wilderness. According to this interpretation, that rideth, (the Ark being meant, as generally throughout the Psalm: which was also called God: whereof see more upon Psal. 27.8. Seek ye my face, &c.) is as much as, that is carried: and by deserts, we must literally understand, either some deserts, or desert places, properly so called, through which the Ark had formerly, or was now to pass: or more generally, any rough unequal ways, for the honor and reverence of him that was to pass through, (as for a great prince, upon some solemn occasion, either of triumph, or the like, uses sometimes) now to be levelled and made plain. And to that purpose are these words of Esay also, which some bring to explain these: Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain, Esay 40.4. Now for the mystical and spiritual meaning, as the words are applied to Christ, coming in the flesh, and to the operation of his Word and Spirit upon the souls of men, &c. though by some insisted upon here also; as among the rest, by Diodat, (whose notes having relation to his translation, different from ours here, should not have been exhibited without it, neither here, nor anywhere else, where different; as too often it is in the late English translations; to the great puzzling of any diligent rational reader) yet I do not conceive it so proper and necessary, in these annotations. Indeed, where the spiritual meaning proves to be (as sometimes; of which upon Psalm 22. and elsewhere) the most proper and immediate; that is, literal; the case is otherwise: but that is not our case here.

{by his Name JAH} Though to speak properly, there is but one God, that is the true God; yet because there be many that are called and accounted gods, besides the true; as the Apostle tells us in a place: The Psalmist here would not have us to praise God in general only, but more particularly, the true God; the God of Israel: (That all people of the earth may know thy Name, and fear thee as doth thy people Israel, 2 Chron. 6.33.) known and distinct from other imaginary gods, by his Name JAH. Wherein I do not conceive that the Psalmist had a respect so much to the derivation of the word, wherein is an intimation of true being, or existence, proper unto God only, in opposition to whatsoever else is said to have a being, whether men or angels; whose being is but an imperfect and improper being, if compared to God’s: and again, proper unto the true God, in opposition to idols, and imaginary gods: all which, though most true, yet is not so obvious to ordinary capacities: not so much to the derivation, I say, as to the common use and notion of the word JAH, as it was used both by Jews and Gentiles. For even among the Gentiles, the God of Israel was known anciently by that name: but that they pronounced it JAO, instead of JAH. So Diod. Siculus, an ancient Greek historian, (one of the best and most accurate, but that we have but little of him remaining) does clearly testify, and he calls him Moses his God; or, the God of Moses. And besides him, Macrobius, an ancient Latin author, though some ages after Christ, yet a man wholly addicted to the old Gentilism, and very well versed in ancient mythology, or theology; he records an ancient oracle, consisting of five Greek verses, concerning the name JAO, or as there written in Greek, ΙΑΩ. And moreover he bears witness, that one Cornelius Labeo, an ancient Roman, did write a book concerning that oracle, inscribed, De Oraculo Apollinis Clarii. Now this name JAH being but an abbreviation of JEHOVAH, and the same in effect; that there is in it somewhat extraordinary, may appear by God’s own words, Exod. 16.2,3. by the Name of El Shaddai (or, God Almighty) was I known unto them; but by my Name JEHOVAH was I not known unto them: and by Esay 42.8. I am JEHOVAH; that is my Name; and my glory will I not give to another, neither my praise to graven images. But what that is, and what is the genuine meaning of those places, would be a long question: for which I must refer the reader to the learned expositors there. But another question will be, not impertinent to this place, whether the ancient Romans, when they transferred this name JAH, or JEHOVAH, to their Jovis, or Jove, may be said to have communicated it to their idols. Not to make a long business of it which would not be very pertinent here: I say briefly, that for the manner of the worship, they may be said to have made an idol of their Jupiter indeed; but for their opinions, that which they say of him, the more sober of them, especially in their prayers and supplications, is, for the most part, very agreeable to what the Scripture says. Whence it is, that the Apostle, Act. 17.23. makes no scruple to apply a passage of an ancient heathen poet, concerning Jove, (Διός was the word in the poet) as they did call him, to the true God, JEHOVAH.

V. 5. {A father of the fatherless} Psal. 10.14,18.

{in his habitation} Some understand the sanctuary, as Psal. 26.8. Lord I have loved the habitation of thy house, &c. but in relation to former times, it may, as probably, be taken of Heaven.

V. 6. {God setteth the solitary in families} He gives children to them that be childless, and increases their families, 1 Sam. 22.5.

{in families} Heb. in a house.

{in a dry land} Which is barren of God’s blessings, which before they had abused, Psal. 107.41.

V. 7. {O God, when thou wentest forth before thy people} This and the next verse are taken out of Deborah’s song, Judg. 5.4,5. but fitted by David, with some little alteration, for his purpose. All tends, in a poetical strain and style, to set out the glory and majesty of God, which although in himself, at all times equally great and glorious, yet to man he does appear then most, when he does some great work among them; as was the deliverance of the Israelites out of Egypt. Now because no man can comprehend the greatness of God, essentially, and naturally; (this very word of nature, being but improperly spoken of God:) and that even what the wiser sort of men can apprehend of God, is above the reach of the vulgar; he is therefore, more suitably to vulgar capacities metaphorically, and allegorically set out, under types of things incurrent to the senses, and which are most apt to move the fancy.

V. 9. {Thou, O God, didst send a plentiful rain} Because we do not find that these words have reference to any particular time, their translation therefore is to be preferred, (for to either the words in the original are indifferent) who render it by the present, Thou, O God, dost send, &c. whereby thou dost confirm, &c. when it is weary: which may be understood of every year’s rain. And in very deed, this of the rain was a thing so considerable to that country, that as it was promised as a special blessing, Deut. 11.13,14,15. And it shall come to pass, &c. so it is remembered by some of the prophets, as a special motive to thankfulness; and an aggravation of their unthankfulness, that did not make that use of it; as Jer. 5.24. Neither say they in their hearts, Let us now seek the Lord, &c.

{send} Heb. shake out.

{confirm} Heb. confirm it.

{inheritance} Deut. 11.11,12.

V. 10. {Thy Congregation hath dwelt therein} The Hebrew word חיה signifies also beasts, whether wild or tame. Some therefore here translate it, Pecus tuum; by which nevertheless, they understand men, the Israelites: which is in effect the same as here, Thy Congregation. But others render it, Oves, or Armenta; and expound it of cattle, both sheep and other; it being one of the chief commendations of the land of Canaan, that it abounded with cattle. But the following verb, importing dwelling, is more proper of a congregation of men, as the word is often used; than of sheep, or any other cattle. Somewhat to this purpose, but more general, we have Psal. 107.36,37. He turneth the wilderness into a standing water; and dry grounds into water-springs: And there he maketh the hungry to dwell, that they may prepare a city for habitation.

{of thy goodness} God blessed the land of Canaan, because he had chosen that place for his Church: or, in reference to the foregoing passages, it may be understood of God’s goodness in providing for them, and refreshing them in the wilderness.

V. 11. {The Lord gave the word, great was the company of those that published it} The sense of these words, though not so obvious at first sight, at least as here translated; yet is certain enough, and which is not ordinary in obscure places, among expositors, generally agreed upon. It must be first conceived, that blessings and mercies of several kinds, some past, and some present, are here remembered. Having therefore spoken of God’s blessings upon the land itself, he passes to the remembrance and commemoration of some notable victories and deliverances. Some think that David in these words had a respect to his own times, and those many victories he had obtained upon his enemies by God’s special favor: which is like enough. But however, the words are so general, that they may relate to former times also: neither is any order of time observed in this song, but several things promiscuously set down, as fit matter for such a solemn and general thanksgiving, being digested and put together, with more regard to the verse and poem, than history. Matters of great importance, that are achieved abroad, are often set out and personated in the Scripture, under the prosopopoeia of posts and messengers; which is very poetical, and of great force to affect the sense with a conceit, partly of the suddenness of the thing; and partly of the suspense expectation of men. Whether it be upon a dismal or joyful occasion, we have examples of it in both kinds. One post shall run to meet another, and one messenger to meet another, to tell the king of Babylon, that his city is taken at one end, Jer. 51.31. This was a sad occasion: but of a joyful, Esay 52.7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, &c. Our Psalmist says, The Lord gave the word; that is, he gave the occasion; it was his doing: good reason therefore he should have the praise of it. As if he would have said, which is to the same purpose, but more fully expressed, This is the Lord’s doing, it is marvellous in our eyes. This is the day the Lord hath made; we will rejoice and be glad in it.

{company} Heb. army.

{great was the company of those that published it} All interpreters I have seen, but one excepted, take this company, of maids and women entertaining these good news with songs and melody; as the fashion was in those days rather to make use of women to that purpose, than of men. For which we are referred to Exod. 15.20. Judg. 11.34. 1 Sam. 18.6. To which some add, Jud. 5.11. To this also might those words in Esay’s message have reference. The virgin, the daughter of Zion hath despised thee, &c. Esa. 37.21. That which has moved them to think of women here (for as the words run in English, men might be understood as well; neither can it be well otherwise, except the word women or maids, had been added to the text) is because the word in the original Heb. מבשרות is a feminine. But on the other side it is objected, that the Scripture nowhere calls such, מבשרות, Publishers of good tidings. For so indeed the word might have been expressed, as the Greek renders it, τοῖς εὐαγγελιζομένοις: (in the dative there, because of Δώσει, to which it is joined) that is, publishers or messengers of good tidings, and so the word is translated in that forequoted passage of Esay, How beautiful upon the mountains are the feet of him מבשר that bringeth good tidings: and מבשר טוב that bringeth good tidings of good: in the same place, and if so here too, I think it had not been amiss. The sense had been the plainer. Neither is it without example, that a word feminine should be put for a masculine. So קהלת commonly translated Ecclesiastes, or, the preacher, is a feminine too; though it be intended of a man, as appears, Eccl. 1.1. The words of the Preacher, the son of David, King of Jerusalem, and divers other places, where it is joined with a masculine. Besides, the Septuagint took it for a masculine, τοῖς εὐαγγελιζομένοις: as before: and so the Chaldee Paraphrase, (though quite to another purpose) in Genebrard, Deus dedit verba Legis populo suo, ministerio Mosis & Aaronis, qui primi nuntiaverunt verbum Dei exercitui magno Israelis; that is, (for that exposition, though much different from the common, is not altogether impertinent) God gave the words of his law to the people, by the ministry of Moses and Aaron, who first published the word of God to the great congregation of Israel. This I confess, though I find but one to join with me, I think most likely, that the words should be intended of men rather publishers, posts and messengers, or the like, as upon the former words has been showed, than of the women-singers. Yet I am not against the common interpretation; neither is the difference of moment, as to the sense and scope of the words: and in the mystical sense, which some make their chief business here, I would rather say with some, that therefore women are here mentioned, because in very deed the best news that ever were brought and published unto the world (to wit, the news of Christ his resurrection, of which ours depends) were first brought by women; which was not without a mystery, as learned expositors tell you: than as others, that therefore the feminine gender is used, not that women should preach, say they, (a good and necessary caveat) but to show the weakness of the means (fishermen, and the like) that God for the greater manifestation of his power in those days of miracles, was pleased to use in this great work.

V. 12. {did flee apace} Heb. did flee, did flee.

{she that tarried at home} The prey was so great, that not only the soldiers, but women also had part thereof.

V. 13. {among the pots} Though God suffer his Church for a time to lie in darkness, like a black scullion among the pots, yet he will restore it, and make it most shining and bright.

V. 14. {in it} Or, for her, she was.

{in it} In the land of Canaan, where his Church was called his inheritance, ver. 9. or in the wilderness, Num. 21.24,35. Psal. 135.10,11.

{it was white as snow in Salmon} Heb. תשלג בצלמון which because of the ambiguity of the verb תשלג either a second masculine, or a third person future feminine, may differently be translated. Some therefore render it, dealbabas eam; thou didst make her white: Others, as it is here. But it comes all to one. Mount Salmon, they say, is always covered with snow, which is the case of many high hills. Always white then. Now whiteness, among all men, for divers respects, is an emblem of prosperity, and purity. The meaning then will be, That although the land, inheritance, or people, before spoken of, had been clouded and darkened with persecution, and other sundry calamities; yet now it was again recovered through those manifold and miraculous defeats of their enemies to an estate of joyful peace and tranquillity. And because צלמון Salmon, in the Hebrew, does also signify darkness, which indeed is the proper signification, if it be not taken for a proper name; Some, with more acuteness of sense, and no less probability, translate, albesces in caligine; that is, In darkness, thou shalt be white, or shine. Salmon taken for a proper name, was the name of a hill, near Sichem, in the heart of the country. Whence there be, who would not have any similitude here in the words, but Salmon, by a synecdoche of part for the whole, to be mentioned here, for the whole land: as if he intended only, That there shall be great joy throughout the whole land. These different interpretations, and expositions, I mention the rather, because there is no great certainty of Mount Salmon’s constant whiteness through snow, upon which the first is grounded. I find no mention of any such elsewhere. The mount itself is mentioned, Judg. 9.47,48. but of the height of it, or of snow that uses to lie upon it, nothing there.

V. 15. {The hill of God is as the hill of Bashan} How Zion, a little sterile, could absolutely be compared to Bashan, a great high mountain, and yet not so great or high, as fertile, as all that country thereabouts, famous unto a proverb, for fertility (whereof see upon Psal. 22.12. bulls of Bashan, &c.) I do not see. I rather follow them therefore, that make Zion here to be opposed to Bashan; the smallness and sterility of the one, to the greatness and sterility of the other: but yet Mount Zion in another respect, compared and equalled; to wit, for its spiritual use and prerogative; because of God’s presence there in his Sanctuary: that is, in effect, spiritual blessings and benefits, set out by temporal. See upon Psal. 4.7. Thou hast put gladness in my heart, &c.

V. 16. {Why leap ye, ye high hills?} Why boast you of your strength and beauty, against this mountain of God?

{hill which God desireth to dwell in} Psal. 87.1,2. & 132.23.

{yea the Lord will dwell in it for ever} For ever, is ordinarily taken in the Scripture, for a long time. God dwelled in Zion; there stood his Temple (the only true Temple of God in all the world) a long time. But that Temple was a type of the Church; of which, and to which Christ has said, Lo I am with you always, even unto the end of the world, Matth. 28. last verse, which must be understood of the catholic or universal Church, against which, the gates of hell (as is promised, Matth. 16.17.) shall not prevail. For of particular Churches, what they are subject to, former ages have seen in Asia and Africa; and we see at this day to our grief.

V. 17. {twenty thousand} Dan. 7.10.

{even thousands} Or, even many thousands.

V. 18. {Thou hast ascended on high} Some take these words as an acclamation of the people to David, passing by in triumph upon a lofty chariot, as the manner was of triumphant conquerors, among the Romans. And they think the Romans might have it from the Hebrews. But there is not much probability that it should be so. And David, or whoever else is meant, might poetically be represented as triumphing, in allusion to the customs of other nations, although there was never any such triumph really, or any such custom among the Jews. But the greater number make them to be David’s own words to God, piously and thankfully ascribing his victories, and the victory of former ages, unto him. And then indeed according to the Scripture phrase, may God be said to be exalted, or to ascend on high, when he does execute judgment upon his enemies, and bless his people with temporal successes. See before upon Psal. 7.7. for their sakes therefore return thou on high. Some would have this ascending of God, to be meant of his passing from Egypt, a low country, to Mount Sinai, and thence to Sion, I do not conceive this so likely.

{thou hast led captivity captive} Heb. thou hast captived a captivity: Which is an ordinary Hebraism, used in divers places; for thou hast taken many captives.

{thou hast received gifts for men} That is, Thou hast enriched thy people with the spoils of their enemies, and hast made them tributary unto them. That is the literal meaning. Of the mystical, as the words are applied to Christ by the Apostle, Eph. 4.8. See the commentators.

{hast received} Or, having received, gavest.

{for men} Heb. in the man, or, to men.

{yea for the rebellious also} Literally, referred to David’s victories, or any other victories of the Jews in former ages, the meaning must be, that not ordinary enemies only, which soon yielded themselves; but even the most averse and rebellious, have been subdued, and led in triumph, and made part (many of them) of God’s people. But the mystical meaning, of Christ, his conquest, and the Gentiles coming in, by the preaching of his ministers, Apostles, and others, is more proper, and in a manner, more literal here; and in all this verse: as it is applied by the Apostle, Eph. 4.8. wherefore that is here received, we find given; and gave gifts unto men: which may seem different. But certain it is, as may be proved by many examples, that the word לקח signifies often to give, as well as to receive; that is, when a thing is received, or taken (which is the proper signification of the word) to be given. And so in English, amongst many, take me, for give me. Which confirms their interpretation, who make God himself to be spoken to, not David, or any other; of which see upon the former words, Thou hast ascended on high. For though the word לקח may bear both interpretations, both of giving, and receiving: yet that of giving would not fit here, if the words were intended of any other, than God himself.

V. 20. {He that is our God, is the God of our salvation} Or, God is to us a God of salvation.

{salvation} Heb. salvations; That is, all manner of salvations, or manifold deliverances.

{unto God the Lord belong the issues from death} In most extreme dangers God has infinite ways to deliver his.

V. 22. {from Bashan} As he delivered his Church once from Og of Bashan and other tyrants, and from the dangers of the Red-sea, so will he still do, as often as necessity requires.

V. 23. {dipped} Or, red.

{in the same} That is, in the blood of a great slaughter, where dogs shall lap blood: not unlike that, Psal. 58.10. See more there.

V. 24. {thy goings} It is like he means, when David carried the Ark into the Sanctuary; or, among his people, when he marched through the wilderness before them, ver. 7.

{in} Or, into.

V. 25. {among them were the damsels} Heb. בתוך, properly, in medio, that is, in the midst; which is ambiguous, whether he mean that the singers, &c. were in the midst, or among the damsels; as Junius understands it, who expresses it, inter puellas, &c. or that the damsels (supplying the word were, as here) were in the midst, or, among the singers, &c. However, because where we read of damsels, maids and women upon such solemn occasions playing with timbrels, &c. (as for example, 1 Sam. 18.6,7. Judg. 11.34. no mention is there made of any other singers and musicians;) we either conceive, that there was somewhat extraordinary in this solemnity here described, the bringing of the Ark to Jerusalem, of which we have spoken upon the first verse; or that the women were the most considerable part, and therefore, though some singers and others might be mixed among them, only mentioned in those places.

V. 26. {from the fountain of Israel} Or, ye that are of the fountain of Israel: Ye numerous issue coming from Jacob, as waters out of a fountain, Gen. 35.11. Esay 48.1. Heb. 11.12. See before upon Psal. 24.6. thy face, O Jacob.

V. 27. {little Benjamin} Benjamin is called little, because he was the youngest son of Jacob, & his tribe was almost destroyed, Judg. 20.

{their ruler} Who was some chief ruler of the tribe.

{the Princes of Judah and their counsel} The word in the Original רגמתם, here translated their counsel, and in the margin, their company, because nowhere else to be found in the Scripture, is somewhat obscure, and by divers differently translated. The greater part take it to signify a company, because it comes of a root that signifies lapidibus obruere, that is, to stone to death; which is done commonly by casting multitude of stones. And because אבן properly signifying a stone, seems to be taken for a ruler in those words, the shepherd, the stone of Israel, Gen. 49.24. some conceive that רגמתם, may bear that signification too. So some please. However, that is not it, that made Septuagint, and after them, the vulgar Latin, to render it duces eorum, that is, their captains, or leaders: for that was upon another consideration: either because they took רגם for רקם, as it seems S. Jerome did; who translates it, in purpura sua; in their purple: or, which is more likely; to be the very same, as ארגמן, which in very deed signifies purple: and so Genebrard renders it, Principes Judae, purpurati eorum, &c. But it would trouble a man more to give a satisfactory reason, why these 4. tribes, and no others are mentioned; whereas no man makes any question, but that all the tribes performed their part, and had an equal interest in this solemnity. I think they speak best to the purpose, that bid us not to be over curious. It is not possible, where the story is so compendious, to give an account of all circumstances; without the perfect knowledge whereof, many places must of necessity, in such allusions upon the by, be obscure, and unknown. It may be the heads of those tribes were employed in the managing of that business, more than others. Some must; all could not. But this is but a guess, and many other things may be guessed with as much ease, and probability. What is said that may seem to have some ground is, That those tribes, some of them, stood out against David longest, and therefore of purpose mentioned, that we might know he was now in full and quiet possession. And moreover, that two of these tribes, Benjamin and Judah, were nearest of all to Jerusalem; Zebulun and Naphtali the furthest off: that therefore by naming these, all the rest are comprehended. Now for the mystical sense, how the words are applicable to the Apostles; the ancients, who most insist upon it, if anything can be said to that purpose, very satisfactory, will best satisfy. For of late interpreters, some I see, that follow most the mystical sense, are glad here to stick to the literal, and pass the other over in silence.

V. 28. {Thy God hath commanded thy strength} So Deut. 28.8. and elsewhere, God is said to command the blessing: Psalm 42.8. command his loving kindness; Psalm 42.4. to command deliverances, Psal. 71.3. to give commandment to save, and the like. The expression is very proper, because God’s Word is his deed. He need but to speak, and the matter, whatever it be, is done. So Psal. 33.9. For he spake, and it was done: he commanded, and it stood fast. Longinus, a heathen, but one of the most judicious masters of rhetoric that ever was, admired the sublimity of this expression in Moses: and had Epicurus, that arch-atheist, well understood this, he would have forborne his ridiculous objections, (one of his chiefest grounds for denying of a providence) concerning God’s perpetual toil and inquietude in the creation, and administration of the world. But the centurion in the Gospel, he understood it, (for which he was commended and admired by Christ) when he said to Christ, Lord, I am not worthy that thou shouldst come under my roof, but speak the word only, and my servant shall be healed. For I am a man under authority, &c. Matth. 8.8,9.

V. 29. {Because of thy Temple at Jerusalem} This is differently translated. Most interpreters join these words, in their explications, though parted in the Text, as here, with the former words and verse; Strengthen, O Lord, &c. Out of thy Temple (è templo tuo, or as others, à templo tuo) at Jerusalem: which the Original will bear very well. מהיכל may be translated è, or, propter, out of, or, because of. So Psalm 20.2. Send thee help from the Sanctuary, and strengthen thee out of Sion. As God was said to dwell there (whereof has been spoken before) so also hear prayers and to send help from thence. And so God himself speaks sometimes. And some that translate propter, or because of, as it is here; yet join the words with the former nevertheless, as if he prayed, That God would be gracious and merciful unto them, for his Church’s sake. But on the other side, because it was an ordinary custom among all nations, where any temple, for the holiness of it, and for the credit of the deity to which it was consecrated, was of renown, thither to bring and send many presents; which was done by great men and princes especially: and of gifts and presents sent from foreign princes to the Temple at Jerusalem, we read in the second of Maccabees, Chap. 3.2. particularly, and elsewhere: besides what we find in Esay 18.7. In that time shall the present be brought unto the Lord, &c. according to some: for these reasons, it may do as well, that the words be referred to that which follows; Because of thy Temple at Jerusalem shall Kings, &c. Either sense is warrantable enough: The reader may take his choice.

V. 30. {Rebuke the company of spearmen, the multitude of the bulls, &c.} The continuation of so many metaphors, (especially if the first words be translated word for word, the beast of the reeds, as in the margin) has made the verse to sound like an enigma, than ordinary language: the last words excepted, which contain as it were the solution, or explication of the riddle. So that all the obscurity is rather in the dress, than in the matter and substance itself: neither is there any disagreement among interpreters about the meaning, but what the ambiguity of one word, as we shall see when we come to it, has made. But that which I most wonder at, is, that none of the interpreters, as many as I have seen, take any notice at all of the coherence with the former words and verse: which I conceive very considerable. Thus therefore it is, as I take it; David, as himself declares, 1 Chron. 22.7, &c. had purpose to have built a House unto God. God would not have it so; But the word of the Lord (so David himself as his own words are recorded in that place) came to me, saying, Thou hast shed blood abundantly, and hast made great wars: thou shalt not build an House unto my Name, because thou hast shed much blood upon the earth in my sight: behold, a son shall be born unto thee, who shall be a man of rest, and I will give him rest from all his enemies round about, &c. David therefore having in the verse before mentioned the Temple, (whether by it he understand, by a prolepsis or anticipation, that very Temple that was to be built after him, as some; or that Tabernacle, which himself had built for the Ark; will not be much material: though it be more likely, because he prophesies of things future in the verse following, which has reference to this, that in this also he intended the future Temple;) having therefore, as I said, in the verse before, mentioned the Temple, and his thoughts being set upon it, with that earnestness that became his zeal, (whereof see upon Psalm 27.8. Seek ye my face, &c.) and knowing that the house he intended unto God, must be the fruits of a quiet estate and settled peace, he turns his speech, as was most proper and likely, in a serious detestation of war; which certainly though he were a great warrior, and a valiant man, yet as a good and religious man, he never did affect: but in his zeal to God’s House, knowing what he did, he must of necessity so much the more detest and abhor. Now we come to particular words; By the beast of the reeds, most understand men armed with spears or arrows: either of which, either spears or arrows, the reeds of those countries will make. In Latin we know, that arundo, (a reed) is commonly taken for an arrow. Yet there be, who think by the beast of the reeds, voluptuous, proud, insolent men, may be understood; such as live in fertile soils, and in great plenty of all things. That reeds grow, and are an argument of fertile soils, they refer us to Esay 35.7. in the habitation of dragons, where each lay, shall be grass with reeds and rushes. But the more commonly received interpretation agrees best with that which follows. By bulls, (which follows) are understood the leaders and chief commanders; by calves, the ordinary soldiers and followers. In the next words there is more difficulty, which therefore we will take by themselves.

{till every one submit himself with pieces of silver} Hebrew מתרפס ברצי כסף, by some translated, calcantem in frustis argenti; that is, treading (or, walking) in pieces of silver: as belonging to company, before. And by this, they understand men proudly arrayed, with silver in their shoes, or other clothes: which, then, or in those days, though afterwards, as many other things of that nature common and ordinary, might be an argument of great pride and excess. Or, as some others, which lie in plates of silver; which they understand of beds and ceilings; for which they refer us to Esth. 1.6. and Job 22.24. But this does not so well here, and the expression is without example. Yet against them that make this מתרפס an accusative, and translate it, submittentem te, or fingentem fabricare, as some do, Calvin’s objection is pertinent, that he need not pray against them, if they had already submitted: or mention them as already subjected, and yet pray against them. But as most Rabbins supply the words, dum supplicet quisque; that is, as we have it here, until every one submit himself, so, that objection is prevented, and the sense that is made of it is very proper and pertinent: To submit themselves with pieces of silver, that is, to pay tribute, or to seek peace by presents. See Psalm 72.15. to him shall be given of the gold of Sheba, &c.

{scatter thou} Or, he scattereth.

V. 31. {out of Egypt} He prophesies that the Gentiles shall come to the true knowledge and worship of God, Isa. 19.21. Zeph. 3.10.

{Ethiopia shall soon stretch out her hands unto God} It may be understood; as Psal. 44.20. (or stretched out our hands to a strange god) of the spreading of hands in prayer, as the custom was then, not among the Jews only, but in all, or most places of the world. And by the translation a man might think it were the same word in the Original, here, and Psalm 44.20. but it is not so. For there the word is פרש, more commonly translated, to spread forth; as 1 Kin. 80.22,38. and Esay 1.15. when ye spread forth your hands, I will hide mine eyes: when ye make many prayers, &c. and here it is, if we translate word for word, Ethiopia shall make her hands to run to God. However, though the expression be not, the meaning may be the same. Or, to stretch out, by offering of gifts and presents; by way of subjection and submission; as most expound it. But it comes all to one. This of Ethiopia was also prophesied by Esay, Esay 18.7. In that time shall the present be brought, &c. See the Italian notes there. But others, whom the English translation seems to follow, by translating of a people; not by a people, which alters the case; understand there presents of the spoils of the Ethiopians; as Junius, and others. However, certain it is, that Ethiopia, according to this unquestionable prophecy, was one of the first kingdoms that was converted to the Christian faith; the occasion and means whereof, we read of Act. 8.27,28, &c.

V. 33. {he doth send out his voice} By his terrible thunders, he will make himself known to be the God of all the world, Psal. 29.3, &c. Exod. 20.18. Job 32.2, &c.

{send} Heb. give.

V. 34. {his Excellency is over Israel} God’s glory is seen most in his Church and in heaven, Psal. 29.9.

{clouds} Or, heavens. Or he may understand the thunder, before spoken of, the proper place whereof is in the clouds.

V. 35. {thou art terrible} In showing fearful judgments upon your enemies.

{out of thy holy places} In the Tabernacle and in heaven, both mentioned, verse 34. Psalm 14.7. Or, as others, out of thy Sanctuaries, (ממקדשיך) because the Tabernacle, as the Temple afterwards, had several divisions. And so some understand, let them bring me unto thy holy Hill, and to thy Tabernacles, Psal. 43.3. משכנותיך is the word there: dwelling places, properly.

PSALM LXIX

TITLE

{Shoshannim} See notes on the title of Psal. 45.

Verse 1. {For the waters are come in unto my soul} David was in danger of death, as one ready to be drowned. See upon Psalm 32.6. surely in the floods, and Psalm 42.7. deep after deep.

V. 2. {deep mire} Heb. the mire of depth.

{where there is no standing} No firmness or stableness to settle my feet, Psal. 40.2.

{deep waters} Heb. depth of waters.

V. 3. {mine eyes fail} Though his senses failed him, yet his faith was constant, and encouraged him still to pray, Psal. 119.82,123.

V. 4. {hate me without a cause} John 15.25.

{without a cause} Condemning me guiltless, Psalm 7.4. and 35.19.

{which I took not away} Though I would not find fault without cause, much less condemn, yet I wish (which is as little as I can say) that our English translators here had kept more strictly to the propriety of the Hebrew word, which signifies to rob, properly: or to take away by force and violence, as prey and booty, and so I find it, not in the ancient Greek only, ἃ οὐχ ἥρπαζον, but in most Latin translations, whether old, or late: quod (or, quae) non rapui: see Vettullius, Junius, Calvin, Bucerus: and others I believe. Not that I would make a mystery of it, as some do, who apply this very word to Christ, who though he thought it no robbery, to be equal with God, Phil. 2.6. yet was by the Jews hated, persecuted, and delivered into the hands of infidels, for this crime especially, and chiefly, because he made himself equal with God, John 5.18. Therefore the Jews sought the more to kill him, &c. and 19.7. We have a Law, &c. Not but that even this may very well, as the words of St. Paul are commonly expounded, be allowed of too, since that all Expositors apply the words to Christ in general, who though he had committed no sin, &c. but because I am of another opinion myself concerning the meaning of these words whereof somewhat occasionally has been said upon Psalm ver. 62.10. become not vain in robbery: not for that reason, therefore, I say, or at least, not for that only: but also because in my judgment, it does obscure the coherence, with the former words; and obscure too the literal immediate sense of these very words; upon which, as I conceive the coherence does depend. The words before, in the Original Hebrew, and in most other translations, I have seen, run thus: they that would destroy me are mighty: (in the Hebrew words there is an allusion, and that is one reason too, why they should not have been parted) being mine enemies without cause, or wrongfully: that which I had not robbed: (or taken and carried away by force) then did I restore. Now I conceive it very probable, that the Psalmist having said that they were his enemies without cause, he intended what follows as a reason or further explication of what he had said: to this purpose: that although they had used him as a robber indeed, forcing him to restore, that is, seizing upon all that he had violently, pretending, &c. Yet certain it was that he had done no such thing, as should deserve such usage. In ancient times when men lived in greatest simplicity, in tents more, than in towns; and their wealth consisted in cattle especially: all differences almost, and controversies that did arise between men, and produced strifes, and force of arms, were about beasts, pretended to have been unjustly seized, and driven away. From those times sundry expressions were derived, frequently used in after ages, when the world was much altered. As for example, the Grecians in Homer’s time, and long after him, to say, that they had done a man no wrong, nor given him just provocation, used to say, that they had never driven away either ox, or ass of his. So we find it 1 Sam. 12.3. too, Whose ox have I taken, &c. but that divers others expressions, savoring of later times, than those formerly spoken of, are there added: but the Greek expression, literally first, and then afterwards proverbially used in later times, goes no further than Oxen and Asses. To restore therefore what he had not robbed, is used by David here, as a common speech of these times, both to express his own innocence in general; in further confirmation of what he said, that they were his enemies wrongfully, or without cause:) and what violence and injustice he suffered from others, whether in his person, goods, or otherwise.

V. 5. {O God, thou knowest my foolishness, and my sins, &c.} Some Ancients have been much troubled at these words, and devised ways of interpretations, how to make them applicable to Christ: grounding upon this, That because they knew certainly by the application Christ his Disciples and Apostles made of them, some words of the Psalm belonged unto Christ: therefore all must likewise. The necessity of which consequence, as we have already said upon the like occasion, (whereof see upon Psalm 40.6. mine ears hast thou opened; in the end there) I do not understand. If that were so, then it must be considered, whether it be not the same reason for chapters in the Prophets, as is here for particular Psalms; if Christ be spoken of in a part, that he must be the subject of the whole: and then it would much concern us to know both of chapters and Psalms, whether they be always rightly divided; the division of the one, as now divided, being in comparison, but of late invention; and that of the others, not always very certain; of which somewhat has been said upon the title of the first Psalm, upon those words, Psalm first. But however as for these words we are now upon, they might have spared their trouble, and we our care for a further answer, if the words be but rightly understood. For certainly, his purpose here was not to accuse, but to justify himself, as he does often (whereof see upon Psalm 18.20. The Lord rewarded me according to my righteousness, &c.) against his enemies; to which end, to make his protestation the more solemn and serious, he does appeal to God, the searcher of hearts, for his witness. So best interpreters here, Calvin, Mollerus, Junius, and others. And the very coherence besides might induce us to believe it so. For though David had his sins, there is no question, and he freely acknowledges it himself elsewhere, more than once; yet this was no very proper place for this acknowledgment, so abrupt and so short, without any apparent coherence or dependence on that which either goes before or follows. So then, Thou knowest my foolishness, &c. that is, You know whether I be guilty of any such thing, or no, &c. Of the word foolishness, and fool, how taken in Scripture, see before upon Psalm 14. The fool, &c.

{sins} Heb. guiltiness.

V. 6. {for my sake} Let not the enemies’ hard usage of me, be an occasion that the faithful fall from you, or faint, Eph. 3.13.

V. 9. {For the zeal of thy house hath eaten me up} How zealous for God’s house, literally, David was, see before upon Psalm 27.8. When thou saidst, seek ye my face, &c. and how literally these words were applied by Christ his Disciples, see John 2.17. And his disciples remembered, &c. and why therefore we should avoid the literal sense, except our zeal be contrary to David’s, and yet we would gladly pretend to David’s holiness, and piety; I see no reason.

{and the reproaches of them that reproached me, are fallen upon me} Rom. 15.3. Psalm 89.50.

V. 10. {When I wept} When my zeal moved me to lament, and pray for their salvation, Psalm 35.13.

{that was to my reproach} Heb. reproaches, that is, to my greatest reproach, as if I could not have done a worse act.

V. 11. {I became a proverb to them} The more he sought to win them to God, the more they were against him.

V. 12. {They that sit in the gate} Men of authority condemned me, (Deuter. 25. ver. 7.) and vile persons derided me, Job 30.9.

{I was the song of the Drunkards} Job 30.9. Heb. songs, that is, a continual object of their songs, upon all occasions of meeting.

{drunkards} Heb. drinkers of strong drink.

V. 13. {in an acceptable time} He hoped that this was the time that God has appointed for his deliverance, 2 Cor. 6.2. Psal. 32.6. Isa. 49.8. & 55.6.

V. 14. {out of the deep waters} He shows a lively faith, in that he yet depends upon God for his deliverance, although he were in exceeding great danger, and seemed past hope of recovery, verse 2.

V. 15. {let not the pit shut her mouth upon me} So that I cannot get out.

V. 17. {And hide not thy face from thy servant} Psalm 27.9. Not that he feared that God would not hear him, but that care made him think that God deferred long.

{hear me speedily} Heb. make haste to hear me.

V. 19. {mine adversaries are all before thee} You see how I am beset with mine adversaries, Psal. 3.1. & 118.11,12.

V. 20. {I looked for some to take pity} He shows that it is in vain to put our trust in men, in our great necessities, but that our comfort only depends upon God: for man rather increases our sorrows than diminishes them, Psal. 142.4. Job 16.2.

{to take pity} Heb. to lament with me.

V. 21. {They gave me also gall for my meat, and in my thirst they gave me vinegar to drink} That is, my affliction through their persecution, was so great, that I had no comfort of my life; no part of it free from bitterness: my meat tasted as gall to me, and my drink was as vinegar. That it was a common proverb among the Hebrews (as indeed in other languages there be that come near to it) to feed one with gall, &c. appears by the Prophet Jeremy, who uses it with little alteration (for gall and wormwood have great affinity, and sometimes joined together in the Scripture; vinegar and water of gall, though in themselves much different, yet in the proverb they have the same use;) more than once. Therefore, thus saith the Lord, &c. Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink, Jer. 9.15. & 23.15. Now this which the Psalmist, proverbially, and metaphorically, speaks of himself; in Christ it was verified literally, Matt. 27.34. the like whereof see Psal. 22.18. They part my garments among them, &c.

V. 22. {which should have been for their welfare, but it became a trap} Although the Apostles in quoting the Scriptures of the Old Testament did not always think themselves bound to the precise letter of the original Hebrew, and therefore make use often of that vulgar Greek translation, called the Septuagint, then in use; and sometimes go from that too, and yet vary from the Hebrew; so that their quotations are no rule, or law, to translators, absolutely: yet where their translation does agree well enough, or as well as any other, with the Hebrew, I think it should then be preferred before any other. Which is our case here, as I take it, concerning the translation of these words. The word שלומים, we grant, may signify welfare; (or, as it is rendered by others, pacifica) and, according to that signification, the whole passage probably be supplied, as it is here, and that which should have been, &c. But since it is certain that the Apostle, Rom. 11.9. citing these words, though he cite them not word for word, but with some addition, and inversion of the order, no ways material to the sense: but certain that he expresses this שלומים, by the Greek word ἀνταπόδομα, which signifies (as there translated) recompense; and as certain, that that sense is as proper to the word, and will fit this place as well as any other, I think it should have been preferred. But now if we follow that notion or sense of the word, there may be a further question concerning the supplement, or explication of the whole passage. Some would have them thus supplied: and for a full recompense of that which they have done to me, (expressed in the foregoing verse, They gave me also gall, &c.) let their table be a trap unto them. To this purpose I find them supplied by more than one; and it may do well so; I am not against it. Yet seeing that the Hebrew שלם, as the Greek ἀνταποδιδόναι, are taken tam in bonam, quam malam partem, that is, to recompense either good, or evil; and so ἀνταπόδομα accordingly: there may be another sense too; as proper and probable, if not more, Luke 14.12. When thou makest a dinner or supper, says our Savior, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours, lest they also bid thee again, καὶ γένηταί σοι ἀνταπόδομα, and a recompence be made to thee. In the 14 verse the word is repeated again twice, (ἀνταποδοῦναι ἀνταποδοθήσεται) to the same purpose. Why then should we not keep that signification here also, since it will fit the place so well? Let their table become a snare before them; and for a recompense (of their invitation and entertainment) let them find (or, have) a trap.

V. 23. {Let their eyes be darkened} A proverbial expression of great affliction and misery; as Lam. 5.17. For this, our heart is faint; for these things, our eyes are dim. See also upon Psal. 146.8. The Lord openeth. As for this and other like imprecations either here following, or in any other Psalm, see upon Psalm 35.4. Let them be confounded and put to shame, &c. and Psal. 41.10. that I may requite them.

V. 25. {Let their habitations be desolate} Acts 1.20. Give them no posterity; or, banish them out of their fathers’ houses.

{their habitation} Heb. their palace.

{let none dwell} Heb. let there not be a dweller.

V. 26. {to} Or, of.

{those whom thou hast wounded} Heb. thy wounded.

V. 27. {Add iniquity to their iniquity} Give them over to a reprobate sense, as a punishment to their sin, that so they may go on in evil till they perish, Rom. 1.24. 1 Thess. 2.16. 2 Thess. 2.11,12.

{iniquity} Or, punishment of iniquity.

V. 28. {out of the Book of the living} Though these expressions in this, and the precedent verse, being taken spiritually, or mystically, import no less than eternal damnation; yet as generally used and understood amongst the Jews in those days, when eternal life was a mystery as yet but very sparingly dispensed (for which reason Christ is said to have brought life and immortality to light, 2 Tim. 1.2. of which see more upon Psal. 37.1. Fret not thyself, &c. in the second column) they import no more, than absolute, or total destruction, in a most exemplary manner, in this present world: See also upon Psalm 59.5. be not merciful.

{the book of the living} Phil. 4.3. Rev. 3.5.

{written with the righteous} Luke 10.20. Heb. 12.23.

V. 31. {better than an Ox} There is no sacrifice which God more esteems, than thanksgiving for his benefits, Psalm 50.23.

V. 32. {humble} Or, meek.

V. 33. {despiseth not his prisoners} His servants that suffer for his cause, Eph. 3.1. or, all his that are afflicted: for affliction is God’s prison, Psal. 142.7.

V. 34. {moveth} Heb. creepeth.

V. 36. {The seed also of his servants shall inherit it} Under the temporal promises of the Land of Canaan, he comprehends the promises of life everlasting to the faithful and their posterity, Psal. 102.28. See more upon Psalm 37.2. For they shall soon be cut down, &c.

PSALM LXX

TITLE

{to bring to remembrance} See notes on the title of Psalm 38.

Verse 1. {Make haste} This Psalm agrees with Psalm 40. from verse 13. to the end of it. Of such other Psalms, twice to be found in this book, and of small differences to be found upon comparing; see upon Psalm 53. ver. 1. the fool hath said. As for this Psalm, the most considerable difference is in the last verse, But I am poor, &c. of which see there. In all the rest, there is no difference to be observed, but that some words (none very material) of Psalm 40. are here left out. As for example, in this first verse, the very first word, רצה be pleased, Psal. 40.13. Be pleased, O Lord, to deliver me: for which we find here in our English make haste, supplied from the words next following. But it being apparent that this Psalm is the same with Psalm 40. from verse 13. if anything at all be to be supplied, to make the sense perfect: (which it may be, needs not: the order of the word in the Original Hebr. is: O God, to deliver me; to help me, O Lord, make haste: which most interpreters, without any further supplement, content themselves with:) but however I say, If anything be supplied, I should think nothing more proper, or warrantable, than what we find Psalm 40.13. which verse there does answer to this. However this here, more warrantable, than either Greek, or vulgar Latin, where somewhat else is supplied, taken from neither place: but not so, as to make any considerable diversity of sense: much less than what is here supplied. Which nevertheless was to be noted, because in matter of text, there is no diversity so inconsiderable in itself, but may be considerable to some respects and purposes.

{make haste to help} A godly man in extremity of distress may call upon God earnestly to make haste to his deliverance; there is no hurt in that: nay God is well pleased with our earnestness, and sometimes we reap the fruits of it (for absolutely and generally it is never without fruit) present help and deliverance, according to our own desire, and the intention of our prayers. But provided still, that in our earnestness, there be a resolution of patience, and submission to God; with a certain belief and assurance, that God’s time, be it sooner, or later, is, and will be our best time, though present sense, (because no affliction, or, chastening for the present seemeth to be joyous, Heb. 12.11.) and weak flesh suggest the contrary. So may we reconcile this of David here, with that of the Prophet Esay, He that believeth, shall not make haste, 28.16. which though some by a kind of metalepsis, or metonymy, translate otherwise, shall not be forlorn, or shall not go astray: yet I am (with best interpreters) for the literal both translation and interpretation of the words: shall not make haste, that is, shall notwithstanding any earnestness of prayers, with patience wait God’s time and leisure: as David himself elsewhere professes of himself, (that we may reconcile David with himself also) that he waited patiently: Psalm 40.1. As for the Apostles’ (whether St. Paul, Rom. 9.32. or St. Peter, 1 Pet. 2.6.) quotation of these words, He (or, whosoever) believeth in him, shall not be confounded or ashamed: in case the difference were greater than it is; yet the sense fitting his present purpose, and being warranted by divers other places of Scripture, it is not to be wondered at, if he followed the Greek translation of the Septuagint, being most current among the Jews of those days: and indeed the only Scripture divers of them, which understand not the Hebrew tongue, living in foreign countries, read and understood. But I do not conceive the difference to be so great as to conclude with some very learned men, that the said Seventy read יבוש for יחיש (who also would have that to be the true reading) there being so much affinity in the nature of the things, between making haste, and being ashamed, or confounded, as that the putting of the one for the other, does not, of necessity, import a difference of sense: especially as the words may be used in some language though they be not so in all, ἀσχημοσύνη (to which εὐσχημοσύνη is opposed) is used by the Grecians for impatience, frequently (ἀσχημονεῖν, εὐσχημονεῖν, &c. likewise) though the word properly import no more than undecent behavior. See also upon Psalm 34. last ver. that trust in him: &c. But to return to the sense of the words of the Prophet, which we said we intended to reconcile with those of David’s, that we are now upon: which may be thought needless, and impertinent, if the words (as some would have it) were intended by the Prophet in another sense; I will produce a very warrantable (both for his antiquity, and learning) interpreter of the Prophet’s words, to wit, the author of the book commonly called Ecclesiasticus; My son, says he, if thou come to serve the Lord, &c. Set thy heart aright, and constantly endure, and make not haste (καὶ μὴ σπεύσῃς ἐν καιρῷ ἐπαγωγῆς) in time of trouble. Either he had, as probably, the Prophet in his thoughts; or it was (from the Prophet, originally, perchance) become a common speech among the faithful; Not to make haste in time of trouble: Which also does well vindicate the true reading of the Hebrew Text we have, from that suspicion, we have spoken of.

{O God, to deliver me} Psalm 40.13, &c.

{to help me} Heb. to my help.

V. 2. {Let them be ashamed, &c.} Psal. 35.4. & 71.13. He wishes that his enemies, who laid plots to take away his life, might be disappointed and shamed.

V. 3. {For a reward of their shame} He calls their shame, that which they had brought upon himself: theirs, because they had been the cause of it to him. Hereby we are taught not to mock at others in their misery, lest the same fall on our own necks, Prov. 24.17,18.

V. 4. {Let all those that seek thee, rejoice} Let those that worship you aright, see my deliverance, and be glad of it, and praise you for it.

V. 5. {make haste unto me, O God} Psalm 40.17. (which otherwise from verse 13. agrees with this, as is noted upon the first verse) we had it, But I am poor and needy: yet the Lord thinketh upon me: thou art my help, and my deliverance, &c. by comparing of which places may further appear, (besides what has already been said to that purpose upon verse first, make haste to help) that David when he so earnestly desired God to make haste, was confident nevertheless, that even then, whilst God did put him off, and deferred the accomplishment of what he so earnestly prayed for; God, I say, did think of him; and took good notice both of his prayers, and what he did suffer; upon which confidence he might well ground, that God would put off his deliverance no longer, than might be for his own good: which persuasion cannot but breed great inward comfort in the midst of greatest extremities, and dispose a man to wait patiently: Psal. 40.1. and to argue against himself, and present sense, that though the time seem long, yet it will not be long, Hab. 2.3. though it tarry, &c. So let a man be never so earnest in his prayers, yet it may truly be said, to be still, Psal. 4.4. and to possess his soul in patience, Luke 21. verse 19. See also upon Psalm 31. ver. 7. thou hast known my soul.

PSALM LXXI

Verse 1. {In thee, O Lord, do I put my trust} Psal. 31.1. See upon Psalm 16.1. In thee do I put my trust. He prays to God with full assurance of faith, that he will deliver him from his adversaries.

{be put to confusion} See upon Psalm 34. last verse. That trust in him.

V. 2. {Deliver me in thy righteousness} Keeping your promise to me, and therein approving yourself just and righteous. So some here, and elsewhere very often, as often almost, as David does appeal by way of humble supplication to God’s righteousness; or does applaud himself, and praise him for his experiential knowledge of it upon particular occasions. Now, though God’s truth be one of his most glorious and essential attributes, wherein keeping of promise is included, and sometimes particularly specified: and again though it be granted, that we may sometimes, David might at least, put God in mind of his promise, and call upon him, with humility for performance: yet that David would tell God of his righteousness so often in this sense, that is, of his engagement and obligation, with a tacit intimation, or inference, that had not God, or should not God deal thus and thus with him, he were not righteous; so often to tell him of it, as common interpreters make him; I do not know whether it did stand with David’s modesty and civility so well: and much less, with his discretion and safety. For though we may be sure that God will keep his promise to us: yet all God’s promises (as his threats) being conditional, as we are taught very particularly, Ezek. 33.13. When I shall say to the righteous, that he shall surely live, &c. who can so far presume upon his own performances, as to dare (except it be done sparingly, and with much humility) to challenge God, as bound in justice? But I will leave men to their liberties, where the coherence will bear it. I am sure it will not in all places. As for example, besides the very place the subject of this observation; and ver. 15,16,19,24. following; Psalm 51.14. and my tongue shall sing aloud of thy righteousness: (it was besides David’s purpose there, to put God in mind of his promises) and Psalm 143.1,2. and in thy righteousness. But enter not into judgment, &c. We conclude therefore, that since righteousness, or rather the Hebrew word, translated righteousness, does often signify goodness, equity, yea mercy, pure mercy: I know no reason why David, when he does ascribe righteousness unto God so often, should not rather be understood in this general sense, more applicable to all men, and by consequence more comfortable; than with reference to particular promises. That the Hebrew word, which properly signifies justice, or righteousness, is taken not for goodness and equity only, as in some other languages, words answerable to that; but for mercy also, in the precisest sense; see upon Psalm 22.31. and shall declare his righteousness. For further proof whereof, may be added, that Matth. 6.1. Take heed that ye do not your alms. where some, or most later copies have it ἐλεημοσύνην: ancient both copies and translations had δικαιοσύνην; which by Beza, and other chief commentators is approved, as the genuine reading.

{Be thou my strong habitation} So Vatablus too; and others, in robustum habitaculum: which might be doubtful, whether he read it מעון or מעוז: habitationis, or, fortitudinis: because the bare word rock, or rupes, may imply strength, without any further expression. But when he gives us his translation ad verbum rupem fortitudinis; and not rupem habitationis; he makes it clear, that he read מעון and not מעוז: which nevertheless (this latter I mean) is the reading in this place of all the printed Hebrew Bibles I have seen. And so Calvin too, in the very Text, rupem fortitudinis, and not according to the original habitationis: by Junius, and some others, of our side, well expressed: and by Genebrard the Papist asserted: not without some reprehension of those he calls recentiores, for preferring that other reading. A man might suspect that their eyes, the difference being so small, might deceive them; and the rather, because they give us no reason. But the matter is this. Psalm 31. at the beginning, we have three verses, that agree with the three first of this Psalm, almost word for word. Now there it is מעוז fortitudinis, in all copies; and not מעון, and because it is there so, and that the verses seem to be the same, and that all the difference in the original words is but the drawing out of one letter a little more, or less: (an easy mistake, if men be not very wary:) it is therefore conceived, that, here also the same word should be. For my part, although I make no great matter, which of the two we read where the difference is so little, either in the writing, or sense itself (in this place, at least:) yet I shall neither join with them, that keep to the proper; or at least, more generally received reading. Neither is that a warrantable ground, that because those three verses are almost the same, therefore they must agree in every word; for that we know they do not; there be, even here other differences besides this, which no man does question. But of this argument in general, See more upon Psalm 59.9. Because of his strength: towards the end of the Note, Now if any shall upon this ground, &c. and Psalm 34. last v. that trust in him. As for the English here, though the words be doubtful in the Text, yet in the margin they agree plainly with the original. Be thou to me for a rock of habitation.

{whereunto I may continually resort} Yet Psal. 61.2. his words were lead me to the rock that is higher than I; which may seem contrary to what is here desired. But however the words may seem to differ, yet well understood, they will come to one sense. A rock there, higher than man’s reach, was a good periphrasis of God, in opposition to ordinary rocks, and fences: so here, a rock, unto which I may continually resort, not for the easiness of access so much; (though that be somewhat) as for the safety and security of it; as if he had said: such a rock, so invincible, so inaccessible, as that I may need no other, at any time (as many times they that are eagerly pursued, are fain to fly from one fort, to another:) but at all times, and against all kinds of dangers, and enemies, find it a secure safeguard and protection, and what rock can that be, but God himself? See there upon that Psalm, Psalm 91.2. more of rock in general.

{thou hast given commandment} Or, give commandment.

{thou hast given commandment to save me} Psal. 6.28. Thy God hath commanded, &c. See there. But it is the opinion, I see of many Expositors, that by this and the like expressions, Angels are intended. That God indeed does very commonly use the ministry of Angels to accomplish his purposes towards men, whether to punish, or to save, or whatever else it be, that he will have done; besides frequent examples throughout the whole Scripture: we have the clear assertion of the Apostle, or rather of the Psalmist; avouched and confirmed by the Apostle, Heb. 1. v. 7. and 14. Nevertheless, In such expressions as these, where Angels are not expressed, I think with best (if not most) Expositors, that it is more proper, and warrantable to understand the words, as is there (upon Psalm 68.28.) showed, and explained. Of Angels in general and their ministry, see more upon Psalm 33.13. The Lord looketh from Heaven. Psal. 6.28. You have infinite means, and all creatures are at your commandment, therefore show some sign that I shall be delivered. See more there.

V. 4. {out of the hand of the wicked} He means some principal adversary.

V. 5. {thou art my trust from my youth} He strengthens his faith by the experience of God’s benefits, who did not only preserve him in his mother’s belly, but took him thence, and ever since has preserved him.

V. 6. {from the womb} Psal. 22.9,10. Esay 46.3. David does often insist upon this particular of God’s tender care and providence over infants, wherein not his goodness, only; but his divine power, to the great admiration of most understanding naturalists, does abundantly manifest itself. And though it be a general providence, wherein all mankind (yea and brute beasts, in some degree, for man’s sake:) have an equal interest; yet the commonness of it does not take away our obligation of particular thanks and acknowledgments: and David’s thankful remembrance in this kind, does condemn their unthankfulness, that never praise God for general benefits, for which God does expect to be glorified as much as for particular, if not more. However, these words may have another interpretation too. See upon Psal. 22.9. that took me out of the womb.

V. 7. {I am a wonder unto many} All the world wonders at me, because of my miseries; as well they in authority, as the common people: yet being assured of your favor, I remain steadfast.

V. 9. {in} Or, to.

{in the time of old age} You that helped me in my youth, when I was full of strength, help me till I be old: or, now I am old and weak, help me so much the more.

V. 10. {against} Or, of.

{lay wait for} Heb. watch, or observe.

V. 11. {God hath forsaken him} Thus the wicked both blaspheme God, and triumph against his Saints, as though he had forsaken them, if he suffer them to fall into their hands.

V. 12. {O my God} In calling him his God, he puts back the false reports of the adversaries, that said, God hath forsaken him, Psalm 22.1.

{make haste for my help} Psal. 70.1.

V. 13. {confounded and consumed that are adversaries to my soul} Psalm 35.4,26.

V. 15. {for} Or, though, as Psalm 4.8.

{for I know not the numbers thereof} Because your benefits toward me are innumerable, I cannot but continually meditate and rehearse them. Psalm 40.5. Many, O Lord, my God, &c. But the original Hebrew word, here translated numbers, does also signify learning, as for example, Isa. 29.12. And the book is declared to him that is not learned: Heb. to him that knoweth not a book, or letters, or numbers: And though it be a singular here, and a plural in David; nay a plural of another form; yet there being many examples of like irregularities, they may be accounted one and the same word nevertheless. It is generally conceived, that both the ancient Greek and Latin aimed at this sense in their translation of these words; the one, οὐκ ἔγνων γραμματείας: the other expressing them, Non novi literaturam: as understanding David to this purpose: That he was not a scholar, nor yet ambitious of much learning: his only business, which he proposed to himself, instead of all learning, being this, to praise God, and to set forth, or magnify his power, his righteousness, &c. Calvin is very angry with this translation, and tells us that Anabaptists, and Enthusiasts (he calls them fanatics, men of distempered brains) have made advantage of it, to cry down all good learning, and to inveigh against the use of liberal sciences. And well may he call this use, or sense of the words Anabaptistical, or more truly, Diabolical, from that spirit that works in men of that profession, to the undermining, of all true religion; and promoting of atheism (if once they become absolute masters, as at Munster in Germany, and other places) or at the best of Turkism, which barely stands upon these two pillars, force of arms and banishment of human literature. But I do not conceive the translation itself deserves so rigid a censure, or can justly be charged to have been the ground, upon a rational account of such pretences. For what if David had said that he had no other learning; or desired no other, or greater than to be able to praise God? Must we make that construction of it, that therefore he despised learning: or rather this, that the only end he proposed unto himself of all learning, and of all sciences, to what degree of perfection soever he should attain in them, whether greater, or less, whether himself, or anybody else that depended of him; was, and ever should be, to glorify God; That as he accounted it perfection of learning to do this as it should be done (towards which as there is no kind of good learning, but may help: so none so great, but may be thought, insufficient: 2 Cor. 2.16.) so all learning without this use, though never so great, or so complete otherwise, but ignorance. Sure I am, that some heathens (as we commonly call them) very learned themselves, and great favorers of learning in others, have said little less. Not to insist upon inferior authors, as Seneca, and others, that lived since Christ began to be preached and known in the world: Divine Plato (not unworthily so styled by all ages) in divers places reduces all human wisdom, and knowledge to the knowledge of God, and godliness. Among others, in his Theaetetus he (peremptorily) maintains that whatsoever can be commendable in man be it wisdom, knowledge, prudence, eloquence, yea courage, fortitude, and the like is comprehended in the true knowledge of a just God: and that without this knowledge, no virtue is virtue; no commendation, solid and true. Περὶ τοῦτο γὰρ ἡ ὡς ἀληθῶς δεινότης ἀνδρὸς, καὶ οὐδενία τε καὶ ἀνανδρία, ἡ μὲν γὰρ τούτου γνῶσις (where some Latin interpreters do Plato wrong, translating horum, for hujus: as clearly appears by the context) σοφία, &c. It is the opinion of most ancient Fathers and other Christian writers, that Plato was acquainted with the writings of Moses, and the Prophets. Whether it be so or no, I shall not here dispute. But it cannot be denied, but that in that passage, and others like unto it, he may seem to have imitated the prophet Jer. Thus saith the Lord let not the wise man glory in his wisdom, &c. Jer. 9.23,24. I said I would, not mention later heathen authors, yet upon this subject I cannot altogether omit to make mention of one, both for his high degree, having been a great Emperor in his time; and for the many passages he has to this purpose, (in learning also not inferior to any of the wisest of philosophers that had been before him:) very considerable. But I shall content myself here with one of his shortest passages of this subject. Τί ἀρκεῖ, says he in a place: What will, or may satisfy? What but to worship and praise the Gods: (that was the phrase in those days, though he often uses the singular also:) and to do good unto men? Anton. Book v.27. Now if heathens though learned, and favorers of learning, could speak so, without offence: why should not we construe David as favorably? Neither did St. Paul certainly, where he professed of himself, that he would from henceforth know nothing, but Christ and him crucified, 1 Cor. 2.2. intend by this (or so understood by any sober man) a renunciation to learning either human (whereof he had made so good use for the propagation of the Gospel, as appears by his Epistle, and what is recorded of him in Scripture History:) or other: but this, that what learning he had, power, facility, or ability in a kind, should all be employed and improved to that end and use, to advance the knowledge of Christ crucified. I think such an argument should not be passed over slightly; and Calvin’s earnestness has made me the more earnest.

But now I must acquaint the reader with my suspicion, being grounded, as I conceive, upon no little probability. I doubt very much, whether the Greek interpreters, or Latin either, intended any such sense, as is commonly apprehended. For I would know first what kind of word γραμματείας is, or by whom ever used, (if at all used) for learning, or literature? That which may be said for it, as I conceive, how it should come to signify learning, is this. סופר a Scribe, is in Scripture Greek γραμματεύς. Now because these Scribes are generally conceived, to have been very exact (by their profession at least) in the knowledge of the Law; it may be, that this word γραμματεία was formed with reference to γραμματεύς, to express such learning properly, as might belong to a Scribe, or learned interpreter of the Law. However, Suidas, a man well acquainted with old Greek words, whether sacred, or profane, understood it far otherwise, interpreting it, ⟦ἐξαριθμῆσαι; reading provisional⟧U4; and gives a sense of the words, quite different. It may be read in him, if any be so curious: for it is very remote from that which is commonly received for true. But besides this; that reading γραμματείας, is uncertain in some copies, it is πραγματείας, and accordingly in some Latin copies, Negotiationes. Somewhat more might be said of that too: but I have said enough, for this place.

{numbers thereof} Psal. 40.5.

V. 16. {I will go in the strength of the Lord} I will remain steadfast, being upheld by the power of God.

V. 17. {thou hast taught me from my youth} By instruction and experience.

V. 18. {Now also} He desires, that as he has begun, so he would continue his benefits, that his liberality may have perfect praise.

{when I am old} Heb. unto old age, and gray hairs. And by consequence, in more danger and need of help, ver. 9.

{old} Verse 9.

{until I have shewed thy strength unto this generation} Deliver me now, that I may praise you for this deliverance; both in word and writing.

{thy strength} Heb. thine arm.

V. 19. {Thy righteousness also} The just performance of your promise, v. 2.

{O God} His faith breaks through all temptations, and by this exclamation, he praises the power of God.

{O God, who is like unto thee?} Psal. 89.6,8.

V. 20. {shewed me} Heb. made us to see: That is, to endure, as Psal. 34.12. & 89.49. & 27.4. See upon Psal. 60.3. Thou hast showed.

{and sore troubles} As he confesses, that God is the only author of his deliverance: so he acknowledges, that these evils were sent unto him by God’s providence.

V. 22. {With the Psaltery} Heb. with the instrument of psaltery.

{even thy truth, O my God} He confesses, that his long tarriance would be well recompensed, when God should perform his promise.

V. 23. {my soul which thou hast redeemed} For there is no true praising of God, except it come from the heart.

V. 24. {My tongue also shall talk of thy righteousness} The Psalmist does insist upon the same thing, with variety of words, which shows the fullness of his heart: Matth. 12.34. and though God do not regard the praise of the lips or tongue, or rather hate it, where there is not a concurrence of the heart, or soul: yet naturally there is such dependence between these, that where the tongue is silent; it is to be feared, that the heart is sterile. They therefore (great talkers especially) that seldom speak of God, or of things tending to godliness, in their ordinary talk have great reason to suspect themselves, that the fear of God, and the spirit of godliness, does not abide in them: though they may flatter and deceive themselves by goodly pretences; as that God knows their hearts; and that they hate hypocrites, which make a fair show outwardly, because they would be thought religious, and the like.

PSALM LXXII

TITLE

{A Psalm for Solomon} Of, for, or, concerning Solomon: all these ways the Hebrew לשלמה may be expressed; and accordingly opinions do vary; concerning both the author and the argument of the Psalm. First for the author; there be that ascribe it to Solomon, grounding especially upon the inscription, because as in the inscription of many other Psalms, לדוד is interpreted David’s; (of David) so they think it should be here. But that rather shows, that notwithstanding the inscription be לשלמה which by the article should rather be a dative, than a genitive; it may be Solomon’s nevertheless, if there be other good grounds for it; than that it must be his, or probably is his, if nothing else induce to that belief. That Solomon himself would so speak of himself, as this Psalmist speaks of him; or that God would make him the instrument of his own praises, in such an hyperbolical style, is not very likely. So that the subject and tenor of the Psalm, is rather an argument against that opinion, than for it. There is one Psalm more, and but one, as I remember, so inscribed; and that is the 127. Psalm. That Psalm for the subject of it, as it might be Solomon’s, so anybody’s else: David’s, as probably, as any other, that has not his name prefixed. And it may be it was composed by him, upon occasion of Solomon’s birth, as a thankful acknowledgment of God’s blessing. By the subject of it, it should be some Genethliacum, or congratulatory Psalm for a newborn child, whoever were the author. Neither then from that inscription there, can any argument be drawn, to prove Solomon the author of this. Why David rather, somewhat may be gathered perchance from the inscription, in the best copies of the Greek translation, which we find to be this; Εἰς Σαλωμὼν ψαλμὸς τῷ Δαυίδ: that is, A Psalm of David concerning Solomon: but more from that which is at the end of this Psalm, v. 20. The prayers of David the son of Jesse are ended. So much for the author, or instrument rather, and penman: for of the principal author, the Spirit of God, there is no question; and so long, we need take the less care.

But the second quaere, concerning the subject, is a matter of more, if not difficulty, yet consequence to the right exposition of the whole Psalm. That Christ is the main, is a thing generally agreed upon among all Christians: but whether the only, is the question. There be that make it a matter of great impiety, to think that any part of it belongs unto Solomon. Genebrard is of that opinion; but not he only. Even among them that we account best interpreters, some by their way of interpretation, may seem to have thought little less. Although therefore somewhat has been said already to this purpose upon the 45. Psalm, partly upon the title, and partly upon several verses of that Psalm, which both for the subject, and for the sublimity of the style, answerable to the matter, has great affinity with this: Yet because I find so much opposition here, somewhat here also shall be added. The main objection is, that most things in this Psalm are too high, to belong to Solomon, or any mortal man. They put together whatsoever is of that nature, which indeed makes the greatest part of the Psalm, and then ask, whether this were literally true of Solomon. But they are much mistaken in their ground, as I conceive. For first, not to speak of the like figurative speeches in other parts of Scripture, as the Prophets, and others, which are many, against which the same may be objected, we say here, that the style being poetical, and the subject extraordinary, the inauguration, or welcoming of a King to his throne by auspicious acclamations, ample hyperboles might the better become it. How ordinary it is for Poets, even the most sober, and Orators, upon such an occasion to be hyperbolical, who knows not? Or should we say, that Virgil, that so much admired Poet by all ancients, the greatest wit of his age, (the best age for wits as ever the world knew) that he did not intend his Eclogue, Sicelides Musae, &c. truly and really to be a Genethliacum carmen, upon the birth of a noble Roman, much inferior to a King, because most of it fits the Son of God much better, and in divers of his expressions, agrees with the predictions of the Prophets, concerning the future happy state of the world under the Messias? That his pen in very deed, was, by a secret providence, so directed to such expressions, (whether he had them out of the Sibyl’s verses, or no) that should fit Christ so well, and none properly, and literally, but him, that so Christ his birthday (for he wrote much about that time) might by the greatest of wits among them, who gloried in nothing so much as wit, be celebrated; has been I know the opinion of very learned and judicious men, to whom I easily subscribe. Neither was this providence without a good effect; those very verses, as in all probability, and therefore much pressed by some ancients, having much contributed to the conversion of many, to Christ. It is no good argument therefore against the literal sense of this Psalm, that because the Holy Ghost had the managing of the whole business, therefore all must literally be true of Solomon; since that the Holy Ghost had a double intention in it, and as it was intended for a carmen Genethliacum, it was sufficient that it fitted then when it was written, according to the nature of the thing, and the present occasion; and was not to be fitted to the event of things in future ages; which would have altered the nature of the thing, and of a Genethliacum, have made it a bare prophecy.

But besides, was there not ground for these hyperbolical expressions from God’s own words and expressions concerning Solomon? I will be his father, and he shall be my son, &c. and thine house and thy kingdom shall be established for ever, 2 Sam. 7.14, &c. To say, that here also Christ was immediately and only intended, were very strange. I know the Apostle does apply some of these words, as well he might, since Solomon was his type, to Christ, Heb. 1.5. But that is no argument to me, that therefore Solomon was not immediately intended. And certainly those words there, If he commit iniquity, &c. cannot well be applied to Christ. But that in very deed, both here and there, Solomon was the immediate object of the words, may be here made good, by good and irrefragable authority; by the application that is made of all there, and of many, yea, most things here, to David and his posterity, Psal. 89. by the Holy Ghost, the right author, as here, so there. For there of necessity David, and his posterity, must literally be intended; or else there were no ground for the ensuing expostulation, But thou hast cast off, &c. Except there also men will take the liberty to turn all into allegories, to the destruction of the letter, and make the sufferings of Christ his Church, to be the immediate object of those complaints. But that no sober rational man will do, or be persuaded unto by others, in these days. If some of the ancients have done it, it may the better be borne with in them. It was the way then in request, when the literal sense, for want of that knowledge of tongues, which has been since in the world, was more mystical and hidden, than that we properly call mystical, to expound all things allegorically.

In the last place, for another respect too, I say it is no good consequence to argue from the event, against the literal sense. God had once passed his promise to Eli’s forefathers, that the Priesthood should continue in their family for ever; that is, as long as the Temple itself; and for so long as that hierarchy was to continue. It fell out otherwise. How happened that? God himself will tell us; I said indeed that thy house, and the house of thy father should walk before me for ever: but now the Lord saith; Be it far from me. For they that honour me, I will honour, &c. 1 Sam. 2.30. See also Ezek. 33.13. When I shall say to the righteous, that he shall surely live, &c. And was not this Solomon’s case? What could be done more by any man, to frustrate the promises of God, than was done by Solomon? That he repented, and found mercy in his own person, I will easily believe, though not obliged by any direct Scriptures that I know of: but if he did repent, it was after he had done enough and more than enough, to bring the curse of God upon all his posterity. David himself, notwithstanding God’s promises so often reiterated, and so absolutely passed unto him, proposed them in his last words to his son Solomon conditionally; And keep the charge of the Lord thy God to walk in his ways, — that thou mayest prosper in all thou dost, — That the Lord may continue his word which he spake concerning me, saying, If thy children take heed to their ways, to walk before me in truth, &c. 1 Kin. 4.3,4. And so Psal. 132.12. If thy children, &c. All these things well considered, the literal sense I hope will not be denied us; which needs not much other illustration, than the justifying of the hyperboles of it: which has been our chiefest aim and business hitherto. And as for the mystical sense, as the words are applicable to Christ, there is nothing of which any man can make any question: what of Solomon immediately and literally, but hyperbolically, was intended; it is exactly applicable to Christ, without any hyperbole: and in that respect more literally and truly, than to Solomon; but in a spiritual sense though, most of it; though that too, not without some literal and historical accomplishment, as may appear by particulars.

Verse 1. {Give the King thy judgments} Endue the King with the spirit of wisdom and justice, that he reign not, as do worldly tyrants.

{unto the king’s son} To wit, to his posterity.

V. 3. {the mountains shall bring peace to the people} Even the places most barren shall be enriched with your blessings, v. 16. comprised under the name of peace: or, the mountains, that is, great men, as Zach. 4.7. shall procure prosperity to the state by righteous judgment. Of Solomon’s days, the Scripture notes expressly, that all his time, Judah and Israel dwelt safely, (or confidently) every man under his vine, and under his fig-tree, from Dan to Beersheba: that is, all his kingdom over, 1 King. 4.25. Of Christ, first spiritually, the peace of conscience, the most valuable peace, must be understood: the proper fruit of his Gospel: For the kingdom of God, is not meat and drink; but righteousness and peace, and joy of the Holy Ghost, Rom. 14.17. Secondly, literally; when Christ was born, there was peace, an extraordinary peace, all the world over almost, under Augustus, a peaceable just Prince. The Romans then Governors and Masters of greatest part of the world, took such notice of it, that they shut the doors of their Temple Janus: a ceremony that was not used, but when they had a general peace: and happened not in all their time, above twice or thrice at most: Sic ubique cuncta atque continua totius generi aut pax fuit, aut pactio: aususque tandem Caesar Augustus—Janum Geminum claudere, &c. says the abridger of the Roman History, L. Florus, l. 4. c. 12. They that note an allusion in the word שלום (Shalom) Peace, to the name of Solomon: should if right in this, have taken notice of another in the word יושיע (verse following) Joshiah (he shall save) to the name Jesus. I think there is as much ground for the one, as for the other: the one belonging to the literal; and the other to the mystical sense: though as Christ is our Peace-maker, and the true Melchisedek, King of Salem, so the first allusion might belong to him also.

{by righteousness} Or, in a just and full measure. So the word righteousness is used sometimes: as for example, Joel 2.23. for he hath given you the former rain moderately: in the Hebrew, as there in the margin is noted, according to righteousness.

V. 4. {He shall judge the poor of the people} He shows wherefore the sword is committed to Kings: to wit, to defend the innocent, and suppress the wicked.

{He shall judge the poor of the people, &c. and break in pieces the oppressor} This is again repeated, and more largely prosecuted, v. 12,13,14. which indeed is the highest commendation, and truest character of a noble mind, of nearest relation and resemblance to God himself, to whom the same propriety is often both in the Scriptures, and in the writings of profane authors (as we call them) ascribed. Whence it is, that Virgil, that master-poet, when he extols his Romans (by that general name aiming at his Prince Augustus particularly) to the height of human perfection and magnanimity, after particular enumeration, by way of preamble (to make his speech the more solemn and considerable) of divers trades and professions, and faculties, wherein he willingly grants the Romans to be inferior to some other nations; he concludes his speech with these excellent verses, Tu regere imperio populos Romane memento: Hae tibi erunt artes; pacique imponere morem, PARCERE subjectis (which many Princes have made their motto; and happy it were, that all would make it their practice) & debellare superbos.

{the} Or, for the, Psal. 26.1. & 82.3.

V. 5. {They shall fear thee as long as the sun and moon endure} Whether thee, O God, named in the first v. or thee, O King, by an apostrophe, so called in rhetoric, is ambiguous: but either way it will do well. They shall fear thee, O God: true religion will be the fruit of a settled peace, and just government: first the fruit, then the security; for these two have great dependence one upon another. The fear of God is taken for the whole worship; that is ordinary. Again, they shall fear thee, O King; that is, they shall worship and reverence: Thy Name shall endure for ever, as long as the sun, &c. as it is in the 17. verse.

V. 6. {He shall come down like rain upon the mown grass} As this is true in all godly Kings, so it is chiefly verified in Christ, who with his heavenly dew makes his Church ever to flourish.

{like rain upon the mown grass} This similitude, with little alteration, is often used in the Scripture, upon several occasions, as Deut. 32.2. My doctrine shall drop as the rain; &c. & Job 29.22,23. and my speech dropped upon them, and they waited for me, as for the rain, &c. The King’s wrath is as the roaring of a lion; but his favour is as dew upon the grass, Prov. 19.12. and elsewhere: but upon this very occasion of God’s blessing upon David and his posterity, 2 Sam. 23.4. And he shall be as the light of the morning when the sun riseth, even a morning without clouds: as the tender grass springing out of the earth by clear shining after rain. The word in the Original גז here translated mown grass, does also signify a fleece of wool (properly, a shorn fleece) which some take to be the proper signification here, in allusion (as they conceive) to Gideon’s fleece, Judg. 6.37, &c. So the Septuagint, καταβήσεται ὡς ἐπὶ πόκον: in vellus, in the vulgar Latin. This interpretation is embraced by most of the ancients, and finely prosecuted by Chrysostom in relation to Gideon’s fleece, upon this place. Since the word will bear it, as well as that other sense, good reason we should take notice of it too. But yet I conceive the other to be the more proper signification here; as more agreeable to that which follows, as showers that water the earth. Genebrard also, though otherwise prone enough to justify the vulgar Latin, be the mistakes of it never so gross and palpable; yet here he makes no scruple to tell us, what he thinks best.

V. 7. {so long as the moon endureth} Heb. till there be no moon. He mentions here the moon only; as v. 17. the Sun only; having joined both in v. 5. As his fancy led him, and would fit the v. best: and it were but a fancy to make a further mystery of it. Till there be no moon; that is, to the world’s end; or for ever, as elsewhere.

V. 8. {He shall have dominion also from Sea to Sea; and from the river, &c.} Most interpreters by these words, would have the bounds of Judea, and the Israelites’ Kingdom according to Exod. 23.31. Numbers 34.3, &c. expressed: that is, from the Sea of Sodom, or the Red Sea, to the Mediterranean Sea (by some called mare Syriacum) East and West; and from the River, (that is, the River Euphrates, for the greatness and famousness, absolutely called, the River) to the great Desert, North and South. And this they conceive was accomplished in Solomon, of whom the story testifies in these words: And Solomon reigned over all Kingdoms from the river, unto the land of the Philistines; and unto the border of Egypt, they brought presents and served Solomon all the days of his life, 1 Kin. 4.24. and again, v. 24. of the same chapter, For he had dominion over all the region of this side, &c. For my part, as I believe, that the words had immediate relation to Solomon’s person; so to those quoted places too of the Law concerning the bounds of the Jewish Kingdom, that they have some reference, I will easily grant: especially to Exod. 23.31. which words come nearest to these. Yet when I consider that the words must have reference to Christ too, as all the Psalm has; nay that they are directly so applied, and repeated of Christ, without any alteration at all: (And I will cut off the chariot, &c. and he shall speak peace unto the heathen, and his dominion shall be from Sea even to sea; and from the river, even to the ends of the earth, Zach. 9.10.) whose dominion (spiritual) to confine within these narrow bounds, would not be so proper, nor so agreeable, either to the predictions of other prophets, or to the event itself: And again, that the words, Exod. 23.31. are not so like, but that some considerable difference may be observed: it being there, from the red sea, even unto the sea of the Philistines, and from the desert unto the river; and here more absolutely, from sea to Sea, &c. upon these grounds I conceive it more probable, that an universal dominion over all the world is here comprehended and promised. And it may be, from sea to sea, is meant, from South to North (for ים is sometimes taken from the South; as Psalm 107.3.) and from the River (Euphrates, which was East of Judea; though according to the opinion of some, we expounded it before, from the River to the desert, to be, North and South) to the ends of the earth (or as the Septuagint, ἕως περάτων τῆς οἰκουμένης: in the vulgar Latin, usque ad terminos orbis terrarum) is meant, East and West. Now if it be opposed, that this was never true of Solomon; we answer as before, upon the title; first, that the expression, as is usual in these cases, is hyperbolical: secondly, that the question is not properly, what Solomon did actually enjoy; but what either by God might be promised conditionally; (neither did the Israelitish Kingdom ever extend so far, as those bounds assigned to it by God, in the Law, propter desidiam ac peccata; as St. Jerome in a place) or by the Poet, or poetical author (the immediate we mean) might be wished unto him without trespassing against the laws of that decorum, or beseemingness, (always grounding upon some apparent possibility, if not probability) to which all Poets and Orators are equally bound.

V. 9. {his enemies shall lick the dust} Bow to the ground in sign of reverence, Isa. 49.23.

V. 10. {The Kings of Tarshish} Of Cilicia, and of all other countries beyond the Sea, which he means by the Isles, Psal. 48.

{shall bring presents} Psal. 68.29, &c.

{the Kings of Sheba and Seba} Seba and Sheba, the one, the son; the other, the nephew of Cush, the son of Cham, Gen. 10.6,7. From these, and their posterity, these places had their denomination; but what places are intended by these two names, is not agreed upon among Expositors. Some refer both to some regions of Arabia. Others understand Arabia and Ethiopia, which I think more likely: some parts, at least. Now concerning Solomon, of the Queen of Sheba, what she did in reverence and admiration of his wisdom and high renown, we read particularly, 1 King. 10. chap. There also, v. 15. of the Kings of Arabia it is recorded, in these words, Besides that he had of the merchant men—and of all the Kings of Arabia, &c.

V. 11. {Yea all Kings shall fall down before him; all nations shall serve him} An hyperbolical and poetical amplification: of which kind has been spoken already sufficiently. Neither need the words be pressed too rigidly. By all Kings, may be understood many, which were either absolute subjects, or tributary. To which purpose we read, 1 Kin. 4.21. And Solomon reigned over all kingdoms, &c. they brought presents and served Solomon all the days of his life. Besides, this falling down, may be understood more generally too, of extraordinary respects done unto him by sundry Kings and Princes, voluntarily; by their Legates and Ambassadors: as one speaks of the Romans under Augustus; Illi quoque reliqui, qui immunes imperii erant, sentiebant tamen magnitudinem, & reverebantur. All nations shall serve him: many did, over whom he had either absolute power and dominion; or conditional: by tributes, &c. of others, he did serve himself, by trade and commerce, transporting their wares and commodities by ships and otherwise, into his own Kingdom for his use: a great argument of a happy reign, and flourishing Kingdom. Now of Christ (of whom, as before we said, chiefly intended) all this has been verified without an hyperbole: yet not of him neither, so absolutely and precisely, without some figure; but such as is so ordinary, as that it may seem rather proper language, than figurative. All Kings, that is, some Kings of all Nations: and all nations shall serve him; which has already been fulfilled, of most: and we expect shall be verified of all in God’s appointed time, before the end of the world. By what we have already seen, we may easily believe that which is to be.

V. 12. {For he shall deliver the needy when he crieth} Job 29.12.

{For he shall deliver the needy, &c.} See before upon v. 4. He shall judge the poor of the people. Now this might seem (as in very deed it is objected by some) not to agree so well with that complaint of the people, concerning Solomon, 1 Kings 12.4. Thy father hath made our yoke grievous: but that is there accorded, not as a complaint of the people only: which whether it proceeded from too much happiness under Solomon (for that will do it, as well as the other; such is the nature of man) or from any real suffering, is left doubtful. In the History I am sure we find ample testimony concerning their great happiness under him: and among other things, this particularly, which comprehends a great deal; That of the children of Israel Solomon did make no bondmen, 1 Kings 9.22. But of their sufferings by him, nothing do I find. It may be that in this also Solomon was a type of Christ, who though he say of himself, that his yoke is easy and his burden light, Matthew 11.30, yet there be many that think far otherwise of it: else wickedness would not abound so much among Christians.

V. 14. {He shall redeem their soul from deceit and violence} Fraud and violence, the two noted engines of all mischief, the effects whereof none commonly feel more, than they that are best able to bear it, the poor and needy. It is the case of many great and flourishing kingdoms: where the better sort are most at ease, the poorer people are most oppressed. Go to now ye rich men, &c. Behold the hire of the labourers, &c. Ye have condemned and killed the just, &c. James 5.1, 4, 6. As it is therefore the commendation of a good King, not to oppress, himself: so of a King both good and wise, to prevent the oppression of others. The Hebrew word תוך is by the Septuagint, because of the affinity of the sound, (as in many other words) translated τόκος; which signifies usury; and the Old Latin out of the Greek, expresses it, Ex usuris & iniquitate redimet animas eorum: that is, say they, he shall redeem their souls from usury and oppression: for so is iniquitas, here to be taken. It is likely they thought the word τόκος had its beginning from the Hebrew תוך: which is not impossible, though from τίκτω be the more obvious derivation. And certainly there is a great deal of reason to think that איש תככים, Prov. 29.13, does signify an usurer: of which see more there. However, since fraud, and cruelty, and oppression are so incidental, and almost inseparable from that kind of life, the expression cannot be much amiss: and what a work the ancient Romans had in their time, to deliver their poor from the cruelty and tyranny of the feneratores, their Histories will show.

{precious shall their blood be in his sight} He will see that none of his subjects, not the meanest of them, shall lose his life by any wrong judgment at home: nor will he be prodigal of their blood, (as Kings and States many times are: a thing much to be lamented) in services abroad, not for the good, or safety (though commonly pretended) of the Commonwealth, but only to serve his own ambitious and covetous ends, or to revenge private quarrels. See also upon Psalm 116.15. precious in the sight.

V. 15. {shall be given} Heb. one shall give.

{of the gold of Sheba} God will prosper his life, and also cause people to bring rich presents to him.

V. 16. {There shall be an handful of corn} If a little corn be sown in the most barren places, it shall grow so plentifully, that it shall shake, as the trees of Lebanon do, with the wind.

{the fruit thereof shall shake like Lebanon} Under such a king shall be exceeding great plenty, both of fruit, and also of the increase of mankind, Jer. 31.27.

V. 17. {his name shall endure for ever} By a continual succession of children, for so the Hebrew word signifies.

{shall endure} Heb. shall be.

{his name shall be continued as long as the sun} Heb. shall be as a son to continue his father's name for ever.

{and men shall be blessed in him} They shall count themselves happy in such a king, and expect all comforts from him, Prov. 31.28. Fulfilled chiefly in Christ, Gen. 12.3.

V. 18. {who only doth wondrous things} Psal. 136.4. He confesses that except God miraculously preserve his people, neither the king, nor the kingdom can continue.

V. 20. {The prayers of David the son of Jesse are ended} This was his last prayer that he made for Solomon, a little before his death: or, the last of those Psalms that David set in order before his death, for the use of the Church. The rest were gathered together by others, as some of Solomon's Proverbs were, Proverbs 25.1. So 2 Samuel 23.1. Now these be the last words of David: not the last words that ever he spoke, (for he both spoke and did many things after that,) but the last that he spoke as a Prophet, to his son Solomon, as learned men expound it there: and some make those words there, an appendix as it were of this Psalm here. From these words most collect that David was the author of the Psalms: as it is very probable, if we take this note as referring, not to the foregoing Psalms in general; whereof this is the 72 in number, and (according to that subdivision we have spoken of upon the first Psalm, in the beginning: and upon the 41 in the end) ends the second book of Psalms: but to this particular Psalm, and therefore taken into the body of it, as part of it. Yet there be, who think David might utter the matter of it upon his deathbed, by way of solemn benediction, in imitation of Jacob, Gen. 49, and Moses, Deut. 32, 33. David, in prose, and Solomon afterwards put it into verse: and therefore both their names put to it, the one at the end, the other at the beginning. But if as others, the note refer to the whole collection of the foregoing Psalms (he called prayers, by a synecdoche partis pro toto, as they call it) the argument will not be of so much force. Some Rabbins have made this sense of the words, Consummatae sunt preces David; that is, say they: This is the sum of David's wishes, in the accomplishment whereof he shall have his heart's desire. I mention it, not for the probability, but because some of the ancient Expositors have somewhat to that purpose too.