PSALM LXXIII

{A Psalm of Asaph} Or, A Psalm for Asaph.

{of Asaph} See notes on Psalm 50, tit.

Verse 1. {Truly God is good to Israel, even to such as are of a clean heart.} This abrupt beginning by an אך, which is adversativa particula, as they call them, and properly signifies verumtamen, or but; by some translated here, utique: and this sudden determination of the business, before any further arguing, may well seem somewhat strange: and puts Interpreters upon this conceit, that the Psalmist had been in a long conflict within himself, arguing the case to and fro, faith on the one side, and the Devil on the other, doing their parts by turns; and at last, faith by the help of God having prevailed, he breaks out of very joy, into this exclamative, or acclamative asseveration, Truly God, &c. As for the conceit, that is true enough: the author professes it afterwards, but that he was newly out of it, when he wrote this, and therefore thus abruptly begins, &c. it is but a supposition, which may pass for probable, until somewhat more certain be found out. Whether this will be thought so, that I am now to say, I know not: but it has more ground, I am sure, than a bare supposition. The ancients, those that were very religious, were wont to speak of God, and those things that belong unto God, not with reverence only, but with some fear and terror also, lest through ignorance and incapability they should utter anything, that might offend God either in the expression, or matter. This Plato often professes of himself; as in his Dialogue called Cratylus, in that one Dialogue more than once. But to leave them: The Prophet Jeremy upon this very subject, out of a holy zeal to God's glory moved with indignation to see the prosperity of the wicked, and purposing to expostulate the matter with God himself, he thought it necessary to make his way by a previous acknowledgment of God's righteousness, Righteous art thou, O God, when I plead with thee, yet let me talk with thee of thy judgments, Jer. 12.1, &c. So the Prophet Habakkuk too, Art thou not from everlasting, O Lord, my God, mine Holy One? &c. Thou art of purer eyes than to behold evil, and canst not look on iniquities: having said so much by way of necessary premunition, he goes on boldly; wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? and makest men, &c. See also on Psalm 89.5. the heavens, &c. I conceive that here likewise the Psalmist being to treat of the same subject, and having proposed unto himself this method, first to make his objections, before he came to his conclusive answers; yet before he began that bold and expostulative discourse, he thought it necessary to premise this pacificatory and mitigative protestation, אך Atqui: However, Truly, &c. as if he had said, Whatever I shall say by way of argument that may seem contrary, I first protest and profess this to be my faith and firm belief, that God is just and good, and will deal accordingly with them that fear and serve him with purity of heart, &c. I have said, what I ground upon: but it may serve for further illustration to add, that an ancient Heathen Author, who, though he lived since Christ, had not the happiness to know Christ: but one of the most rational Heathens otherwise that ever was, and highly commended and admired even by Christians for his good life: (he was one of the Roman Emperors) having in few words, and with a great deal of modesty argued the case, why the Gods, (so he speaks, according to the wonted style of heathens though it appears by other places of his Book what he thought of the thing) had not made good and godly men immortal, he concludes, But now because it is not so (if so be that it be not so indeed) be therefore confident, that it was not fit it should be so. For you see yourself, that now seeking after this matter, how freely you do agree and contest with God. But were not the Gods, both just and good in the highest degree, you would not dare thus reason with them. So he. As for the prosperity of the wicked, and the sufferings of the godly in this world, and all that belongs to that question, as it is here resolved by David, and the like; see upon Psal. 37, which is not the same argument as this; Fret not thy self, &c.

{of a clean heart} Heb. clean of heart.

V. 2. {My feet were almost gone} By murmuring against God, or, doubting of his providence, and liking too well the state of the wicked, ver. 3, &c.

V. 3. {For I was envious at the foolish: when I saw the prosperity of the wicked} Job 21.7. Psal. 37.1. Jer. 12.1.

V. 4. {There are no bands in their death} The wicked in this life live in pleasure, and are not drawn to untimely death, by violent diseases, or other chances, like prisoners, but live out their time, and die their natural deaths.

{in} Or, to.

{their strength} Heb. אולם, for אולים, (a Vau for a Jod) as some chief Rabbins, followed by our English here, and most Interpreters. Others, according to the proper signification of the word, if the Mem be radical, (aula, atrium, vestibulum,) translate palatium; and supplying a כ similitudinis, often omitted, make the sense to be; They are as firm, and healthy, as a strong Palace. But others without any such supplement, their palaces are firm and strong; that is, say they, they dwell in stately houses and palaces. And why might not אולם be taken for the body itself, which by St. Paul, (and so by divers others) is called σκῆνος, a tabernacle, 2 Cor. 5.1, &c. which though in opposition to the soul, to them that know the worth of it, it be more like a cottage, or prison, as the Pythagoreans and Platonics were wont to call it, than a palace: yet of such as are here described, whose happiness consists in the welfare of their bodies: their body may well be styled their palace: and the Epithet בריא, which properly (as in the margin here) signifies fat, will better agree with this substantive, than any other; and so the meaning will be, that their bodies are fat and lusty. The body is resembled unto a house in Ecclesiastes also, Chapter 12, ver. 3. I think there is as much probability in this both sense and version, as in any of the former: but the consequence of the difference is not great: let the Reader please himself.

V. 5. {in trouble as other men} Heb. in the trouble of other men.

{like} Heb. with.

V. 6. {Therefore} They glory in their pride, as some do in their chains, and in cruelty, as some do in rich apparel.

V. 7. {they have more than heart could wish} Heb. they pass the thoughts of the heart.

V. 8. {they speak loftily} Heb. ממרום, by some translated (as well it may) de Excelso; that is, concerning the High God; meaning, against him: for the speech of such concerning God, must be against: either profane, or blasphemous. But I rather approve of the former version, here expressed in our English; which is followed by most, and seems more proper to the words. It is ordinary to see the pride of men by their great words, and high looks. Or, they speak loftily, as if they thought themselves above all other men, and would be so accounted of by others.

V. 9. {They set their mouth against the heavens} They blaspheme God, not fearing his power; and rail upon men, as inferiors.

V. 10. {Therefore his people} Not only wicked men do evil, but also the people of God oftentimes fall back, seeing the prosperous estate of the wicked, and are overwhelmed with sorrows, thinking that God considers not aright the state of the godly.

{return hither} To say, as follows, ver. 11, &c.

{waters of a full cup are wrung out to them} Or, when waters of a full cup are wrung out to them; that is, when they see wicked men prosper by oppressing others.

V. 11. {And they say} Thus the flesh moves even the godly to dispute with God touching their poor estate, and the prosperity of the wicked.

V. 13. {washed my hands in innocency} Psal. 26.6.

V. 14. {chastened} Heb. my chastisement was.

V. 15. {If I say, I will speak thus} If I give place to this wicked thought, I shall wrong godly men, and condemn them for hypocrites because they are under affliction. Some like better of this version, which indeed is most literal: Ecce generatio filiorum tuorum: transgressus sum: that is, Behold, the generation of your children; I have transgressed. As if he had said; Should I say so, Behold, you have a Church nevertheless: a number of children in the world, who notwithstanding these temporal crosses and afflictions, and the prosperity of the wicked continue in your service faithfully: the consideration of these does condemn me: בגדתי, I have sinned: I acknowledge and confess the iniquity and impiety of such thoughts. I do not see but this may do as well; and I am sure it likes some of the best; though opposed by some others. See Psalm 44.17, 18. All this is come upon us, &c. And Heb. Chap. 11, the whole Chapter: Chap. 12.1, the inference there upon the former Chapter, Wherefore seeing we also are compassed about, &c. It will much confirm this interpretation. Besides these, there be other interpretations of these words too, divers; but not any so probable as either of these; which therefore we pass by.

V. 16. {it was too painful for me} Heb. it was labor in mine eyes.

V. 17. {until I went into the Sanctuary of God} Until I entered into your School, and learned by your Word and holy Spirit, that you orderest things wisely and justly, reserving judgment for them.

V. 18. {thou castedst them down into destruction} Heb. destructions. That is, a very great destruction.

V. 19. {they are utterly consumed with terrors} By your fearful judgment.

V. 20. {As a dream when one awaketh} Of all these words, expressing the suddenness of the destruction of the wicked, and the shortness of their prosperity; and of the sufficiency, or insufficiency of this answer, see, as before, upon Psalm 37, ver. 1 and 2.

{when thou awakest, thou shalt despise their image} Heb. בעיר, in suscitando: that is, in waking; without expression of the person: which has bred variety of interpretations; three, at the least; of which, which is to be preferred, because all warrantable by the Original words affording a good sense, and avouched by good Authors, is not so easy to determine. First, in awaking; that is, (as here in the English) when thou awakest: When you show your power, hidden for a time, as a man awaking does; Psal. 78.65. Then the Lord awaked, as one out of sleep: and Psal. 7.6. awake for me to judgment: and 35.23. awake to my judgment. Again, in waking, that is, when you awakest them, say some, that they may see that they have been all this while but in a dream: that all their greatness, and supposed felicity was but imaginary. It is no small aggravation of their misery, that themselves, before they die, shall know that they have been deluded all this while, when they thought themselves most happy; which must needs end in great pangs and agonies of soul. Or lastly; in waking, that is, when you awakest us, and shall remove the cloud from before our eyes, that we may clearly see and discern the vanity of all worldly things: How quickly this life passes away, and every thing with it; how inconsiderable at the best; and by consequence, how sottish we are; or, as himself speaks afterwards, how foolish and ignorant, yea, brutish, that make such a matter of wicked men's worldly prosperity. This knowledge, though of itself incurrent enough into the eyes of men that have their eyes open; yet how apt we are, either to be lulled asleep by our own, or to be dazzled by the temporal welfare and prosperity of others, so that we need God's continual help and assistance to keep us awake, that is, in a right judgment; appears by the Psalmist, who elsewhere expressly calls upon God for it. So Psal. 39.4. Lord make me to know mine end, and the measure of my days, what it is, that I may know how frail I am. Though he make particular application of it to himself; yet he means it not of himself particularly, as though he desired to know how long he should live; but of all men in general, as appears by the 6 verse, Surely every man walketh in a vain shew; or, according to the propriety of the words, here retained by most Interpreters, Every man passes away in a figure; or, image: צלם is the word there; and it is the word here too: thou shalt despise their image: צלמם. So again Psalm 90.12. So teach us to number our days, &c. Of all these, being all warrantable, as I have said, the Reader may choose which interpretation he best likes. The first is most followed, and as I conceive, if there be any difference, most probable. There be both among the Rabbins, and Christians, that have expounded this awaking, of the resurrection of the dead, and day of judgment. And so the Chaldee Paraphrase, in die judicii magni evigilabunt è domo sepulchri, initio imaginem eorum despicies. Somewhat we have to that purpose, Psal. 49.14. the upright shall have dominion over them in the morning, and their beauty, &c. by some there expressed, Et figura eorum: that is, their form, or figure. But the word is not the same in the Original: and being it is not the proper sense here, as the most and chiefest agree, we shall not need to take further notice of it.

{thou shalt despise their image} In awaking, you, by these judgments, shall spoil and destroy all their pomp, and goodly show. Or, if in awaking, be referred to men; you shall despise; that is, you shall then show them, and make them understand, by opening the eyes of the one, and awaking the consciences of the other, how vain and despicable a thing in very truth, all that pageant of worldly pomp and pride, and life itself, is. An Image is a thing to look upon; good for little else; and valuable for the outward appearance only: though it be done to the life, and may deceive the eye perchance, yet it can have no reality of life. So is all worldly greatness and magnificence; which makes a show, and passes away: well therefore, not here only, but by ancient Grecians expressed by the word εἴδωλον, an idol, or image.

V. 22. {I was as a beast before thee} A proper expression. For man, though he consist of a soul which is of an immortal nature, as the wisest Heathens have always taught and acknowledged: yet whilst he looks no further than this life, and confines his thoughts to that which is present and visible, he makes himself very beast; the chiefest and almost only considerable difference between man and beast, being this, that the one when it dies, perishes altogether; the other, not; but survives in his better part. And this may be the meaning of Ecclesiastes also, in those words of his, which seem to say the contrary, as many understand them; I said in my heart concerning the state of the sons of men, that God might manifest them, and that they might see that they themselves are beasts; for that which befalleth the sons of men, befalleth beasts, &c. Eccl. 3.18, 19. That is, as I understand him, that God would awaken them, (as we have it here) and make it appear unto them, that whilst they place all their happiness in this world, and think that when they die, all dies or expires with them; that is in effect, as he does further aggravate, (and that, using their own known words perchance, that lived in that belief, as most in those days: whereof see before upon Psal. 37.1, 2, and elsewhere) that which befalleth the sons of men, (in point of death, that is,) befalleth beasts; even one thing, &c. that whilst they so believe and live accordingly, themselves become beasts indeed. For why should he desire God to manifest that unto man, if that were it he intended, that their souls were mortal: which the generality of men have always been apt enough to believe, of themselves; and can so hardly be persuaded to the contrary, even since the contrary has so clearly been revealed, and manifested; as it has been since Christ his appearance in the world? He himself, (Ecclesiastes I mean) explains himself afterwards, ver. 21, when he says, Who knoweth the spirit of man that goeth upward; and the spirit of beast that goeth downward to the earth: by which words he puts a clear difference between the spirit of man, and that of beasts; but that this difference, as he professes, does not by any clear evidence, and demonstration, appear unto men: and therefore wishes that God would manifest it. For which cause also Christ is said, as upon the said 37 Psalm is observed, to have brought life and immortality to light, 2 Tim. 1.10. I am glad I am not the first, or only, that have thought of this interpretation of this passage of Ecclesiastes: for it is a very considerable passage; and these words of the Psalmist (which I do not find observed by any) give great light unto it. More shall be said of it upon the place. And to this purpose may those words also of the Psalmist, 49.21. Man that is in honour, and understandeth not, is like the beasts that perish; be understood. See more there.

{thee} In your account, O God.

V. 23. {I am continually with thee} By faith I was assured, that your providence did watch always over me, to preserve me, Psal. 63.8. Or, in my greatest troubles and afflictions, You wert present with me, by the inward comforts of your Holy Spirit: far more valuable, than any worldly joys, as the best evidence and security of your fatherly love to me, and an assurance of my future happiness with you, in a better world. So Luke 15.31. when the good son, by reason of that extraordinary acceptance there expressed, the fatted calf, &c. thought himself less respected by his father, than his riotous brother; and bitterly testified his indignation for it, to his father: Lo these many years do I serve thee, &c. (which is just our case here, when we grieve and fret at the prosperity of the wicked, and think ourselves neglected) the good father's answer was; Son, thou art ever (here, continually) with me: upon which follows a consequence: all that I have is thine. As if he had said: By this your being still with me, though you find it not for the present, and my discipline hitherto relish more of severity, than fond indulgence; yet you mayst be sure, and rest upon it with all security, that I intend better things unto you, than a fatted calf, or any thing else, that has been done to your brother, or upon his occasion, in this way of a temporary merriment and rejoicing.

V. 24. {and afterward receive me to glory} See upon Psal. 49.15. for he shall receive me: by comparing of which passage with this the expression, both, and coherence of matter (in opposition to worldly prosperity) being the same in both; it may appear, that this glory was chiefly intended of eternal glory; which is more than will be granted by them that make a Preterit of this Future, and turn it, cum gloria accepisti me; or with the vulgar Latin, cum gloria suscepisti me: which some interpret as if David, or Asaph for him, had spoken of God's exalting him to the throne of Israel. But keeping the Future tense, which we find in the Original (though often, we confess, where the sense requires it, used for the Present) in its proper signification, according to most Interpreters; yet whether we must take in temporal honor and glory, as part of the meaning, is a further question. I would not deny it, because I see most Interpreters would have it so: yet I cannot see sufficient reason to induce me to believe it. The whole context and tenor of the words in this and the following verses, seems to me to look another way: to wit, to oppose present spiritual joys and comforts and certain hope of eternal life, to temporal transitory goods and blessings: the proper goods and blessings of the wicked, as the matter seems here to be determined; not because they only have them (God forbid we should think so) but because they have these only to trust to, and look for no other. The Chaldee Paraphrast follows this sense: In consilio tuo deduces me, in mundo isto, &c. that is, You shall guide me with your counsel in this life; and this life ended, will receive me to that glory, which you have promised me.

V. 25. {Whom have I in heaven but thee?} He sought neither help nor comfort of any, save of God only.

V. 26. {strength} Heb. rock.

{my portion for ever} He teaches us to deny ourselves, and to have God our whole sufficiency, and only contentment, Psal. 16.5 and 119.57.

V. 27. {For lo, they that are far from thee, shall perish} No man, be he never so godless, is absolutely Ἔρημος τοῦ Θεοῦ; or, void of God: as ancient Philosophers speak: For, in him we live, move, and have our being, Acts 17.28. It is spoken of all men in general. Yet Plato the Philosopher, of an insolent proud man, says expressly, that he is Ἔρημος τοῦ Θεοῦ, void of God; that is, that God is far from his thoughts, and he as far from God's favor. They that are thus far from God, though they have part of the goods of this world, shall never be admitted to that presence of God, wherein is fulness of joy, Psal. 16.11, from which to be excluded, is to perish everlastingly: Depart from me, ye cursed, &c. Mat. 25.41.

{thou hast destroyed all them} השמדת, a Preterit, which, according to the Hebrew idiom may be translated, either by a Present, succides, you do cut off, or, destroy, (as by some it is) or by a Future, you shall destroy: which I think would be more proper here.

{that go a whoring from thee} That is, forsake you, as a disloyal wife does her husband.

V. 28. {But it is good for me to draw near to God} Though all the world shrink from God, yet he promises to trust in him, and to magnify his work, Josh. 24.15.

PSALM LXXIV

TITLE

{Maschil of Asaph} Or, A Psalm for Asaph to give instruction, Psal. 32, Tit.

{of Asaph} There is no certainty, neither concerning the author of this Psalm, nor concerning the time, when it was composed. First for the author; it is not improbable that Asaph, who lived in David's time, a Prophet, and the author of some sacred hymns, as is recorded, 2 Chron. 29.30, was the author of some of those Psalms in this Book of Psalms, that have his name prefixed; but the occasion of this, having been, as appears by it, some notable profanation and devastation of the Temple, such as happened many ages after in the time of the Babylonish Captivity; and since that, once or twice; this Asaph, that lived in David's time, could not be the author of it. That he should write prophetically so long before, is the opinion of some, I know; but grounded upon very little probability, as I conceive. They that shall read it, and well consider of all particulars, will hardly believe that it is a prophetical style. Others therefore, and those of eminent learning, have rather chosen to refer it to what we read 1 Sam. 4, of the taking of the Ark by the Philistines. It is likely that so judicious a man could have said more to make this opinion more plausible, than it does appear to me: but it is little, that he has said; of which see more upon ver. 6, and hammers) and less do I find in the History, to which he does refer us, to persuade me. I should sooner believe what some others have conceived, that either it was another of that Name, who lived in those days, when these things happened; or that the author, however called, delivered it to some of Asaph's posterity, to be tuned and published; and so came to have that name prefixed. But all this is very uncertain: neither does it very much concern. It will more conduce to the right understanding of the Psalm, to know the time, and particular occasion; but, that too, has its difficulties. For if we refer it to Antiochus as Junius, and Bucer are of opinion; he indeed did much profane the Temple, by idolatrous sacrifices, and by erecting his idols in the Sanctuary; but that he made such havoc of these magnificent structures, according to the expressions of the Psalmist, importing little less than an absolute destruction, we read not; and certainly, he did not. It is answered by some, first that these expressions may be intended not of the Temple, but of divers religious houses, called Synagogues, erected in divers places of the land, for religious meetings: of which frequent mention is made in the New Testament. I will easily grant, that Synagogues by some of those expressions might be meant particularly, or comprehended in the generality of the word מועד: which though it be used of the Tabernacle particularly that stood in Moses his time, and of Solomon's Temple afterwards: yet because it properly signifies a meeting; and then, as ἐκκλησία in Greek, a place of meeting; it may fitly be used of a Synagogue also, which is a Greek word almost of the same signification, as if we said, a gathering together; that being the proper use of Synagogues, where people did meet, to pray, and to read, and to expound, and exhort; but not to sacrifice, or to perform any other religious services appointed by the Law, proper to the people only. So מועד may probably be rendered ver. 8. They have burnt all the Synagogues of God in the land; as it is there in the English: though some, even there, choose rather to translate Tabernacles; by which they understand no other than the Temple, expressed so plurally, (as elsewhere it is, and has been noted before) because of the several rooms and divisions of it. But to leave that as a thing either way not improbable; yet that by קדש in the third verse, where perpetual desolations are mentioned: or by מקדש, or משכן in the seventh, they have cast fire into thy Sanctuary, they have defiled (by casting it down) the dwelling place of thy Name to the ground; Synagogues should be intended, is altogether unlikely. Neither do those expressions, verse 5 and 6, so well agree to Synagogues (of the magnificence, or costly building of which, we read not elsewhere) as to the Temple. Secondly therefore it is answered, that the Author, or Psalmist, though the particular occasion were Antiochus his present persecution and profanation; yet upon that occasion might describe former sufferings of the Temple by the Chaldeans under Nebuchadnezzar; which, if a man consider not only how much time passed between; but also that they were different Temples, that which was destroyed by the Chaldeans, and that which was profaned afterwards by Antiochus; and apply to this the tenor of the words all along, he will think no ways credible. These things considered, there is more probability that the absolute demolition and destruction of Solomon's magnificent Temple by the Chaldeans should be deplored: neither is there any considerable objection against it, but this, that whereas Ezekiel, Jeremy, Daniel, (all noted Prophets) lived and prophesied in those times; it is said in the 9 verse, We see not our signs, there is no more any prophet, &c. But if it be considered how long those desolations lasted before the return of the Israelites out of Babylon; and the rebuilding of the Temple; it may easily be granted that those few named Prophets, did not constantly prophesy, but that there might be a long time of intermission: neither could their prophesying, when they did prophesy, supply the defect of those constant and ordinary Prophets (the word Prophet being of a very large notion and use) or sacred Ministers, which should have administered comfort to the people, and taught them out of the Law, in their several habitations: which they stood so much in need of in this their general calamity. This we take to be the most probable opinion: but we will not impose it upon any others, wherein we acknowledge ourselves not yet fully satisfied.

V. 1. {Why hast thou cast us off for ever?} The Church of God being oppressed, prays to God, by whom this yoke was laid upon them for their sins in the Babylon captivity, when the Temple was burnt, ver. 7.

V. 2. {the rod of thine inheritance} Which inheritance, you have measured out for thyself, as with a line or rod.

{rod} Or, tribe.

V. 3. {Lift up thy feet to perpetual desolations} The words in the Original, according to the best Interpreters (some embracing the one, others, the other) will afford a double sense: either, Lift up your feet, (steps, or hammers; any of which the Hebrew פעמים will yield,) to perpetual desolations; that is, say some, to requite your enemies and ours, with eternal or final destruction. Or, according to others, Lift up thy feet; (that is, make haste, to come and see,) to perpetual desolations; that is, those final and irreparable (by human power) destructions and desolations of your sacred Habitations, which the fury of our merciless enemies has wrought. This I take to be the more probable of the two. We often, according to the Scripture phrase, desire God to look upon us when we desire him to be merciful, to our assistance: and king Hezekiah, though he knew God was not ignorant what Sennacherib of Assyria, had written to him; yet he went up to the House of the Lord, says the Text, and spread it before the Lord, 2 Kings 19. The Letter was not more in the sight of God by it, than it was before; but Hezekiah made his faith and confidence in God by that the more to appear to the world, which prevailed much with him.

V. 4. {Thine enemies roar in the midst of thy Congregation} Cry out as conquerors.

{their ensigns} In sign of victory over us and our Religion.

V. 5. {A man was famous, according as he had lifted up} The words may seem to imitate the nature of the thing that is spoken of. סבך here translated thick, properly signifies perplexity: as it is here word for word expressed by some. Intricacy is intended, that is certain, whether in wood, or work: and there is much intricacy in the words, which makes Interpreters much to differ in their Expositions. Some subtle Grammarian would have made much of it, had he found the like in Homer, or Virgil. But we need not be so curious. If we can but make plain sense of this perplexity, it will serve our turn. Not therefore to take notice of every less difference, which would perplex the Reader perchance, more than satisfy: the main is, whether the founders, or confounders, the builders or destroyers of the Temple, are intended in these words. The but, which the next verse begins with, being properly adversativa particula, has moved many to conceive an antithesis between the two verses: which to make good, there being no doubt at all of the meaning of the next verse, they have searched, in this, where the obscurity has left a liberty for variety of conjectures, upon this sense: He that (heretofore) in the perplexity of wood, or, in the thick wood (did cut down trees) with the ax, (for, or towards the building of the Temple; must be understood) was known (as famous; or, in as much reputation) as if he had offered unto the High (God) or, as if he had offered sacrifices: or: offered (to God) on high; that is, in heaven.) This is the sense followed and prosecuted by the chiefest Rabbins: by whom we are among other things, referred to Zach. 4.7. where indeed we find somewhat that may seem not altogether impertinent: and he shall bring forth the head-stone thereof with shoutings, crying, Grace, grace unto it. Others thinking this to be too far fetched, make this to be the sense; A man (among those merciless enemies) was famous, according as he did lift up his ax, (or, for lifting up of his ax) as if he had lifted it upon the thick trees; that is, He that carried himself in this business with most barbarousness and cruelty, that had no more regard either to the holiness of the place, or the curiosity of the work, than if he had been at work in the wood, felling down trees, or any thing else promiscuously; he had most credit, and was most applauded among them. Or, as some others, according as he did lift up his ax upon the wrought and carved work (or, infolded graven work) of the Temple. This I should easily grant to be the most likely sense that can be made of the words, if we could tell what to do with that of the next verse. In the Hebrew it is ועתה, which properly signifies And now: which is by some thus made to cohere with the former words: This cruel barbarous enemy, after this destruction (what by fire, what with axes and hammers,) of the Temple, has not yet done: his fury is not yet assuaged: but even now, he takes into the ruins and rubbish of those glorious structures; and whatever he can find, that is not yet wholly abolished, or defaced, he does exercise his rage upon it: careful, that nothing should be preserved as a monument of that quondam so glorious, and so magnificent fabric: the very ruins whereof, but for this their insatiable rage and malice, could not but have been precious. So Junius, and some others.

V. 6. {But now they break down the carved work} Hebrew ואת. This is the reading in the Text: in the margin ועתה, long ago by St. Jerome translated, Et nunc, And now. Which I note the rather, because, since that, some have made bold to tamper with the Hebrew, to bring it to the Vulgar Latin: herein much different from the Hebrew. So also פתוחיה, by the same Jerome translated valvulas ejus, according to the proper signification of it; some would have to signify here, januas ejus (the gates or doors,) but why I know not; except it be because of its affinity with פתח, which comes from the same radix, and signifies janua, a door. This difference is the more considerable, because should we grant janua to be the right meaning of the word, there would be ground for an argument, that the sufferings of the Temple, by Antiochus, should be the subject (of which, see more upon the title) of the Psalm, forasmuch as the gates of the Temple, though not any other part of it, at that time, were burnt by the said Antiochus: as we read in the History of the Maccabees, 1 Mac. 4.38.

{and hammers} Heb. וכילפות. Vox Philistina, (says a learned man here) ad notandum tempus. His meaning is, that this word being as he deems it, of the Philistine tongue, by others called, Lingua Palaestina, was here used of purpose, for an indication of the time; that is, that by that word it might be known in after ages when those things were done, and by whom, which are spoken of in this Psalm. Now his opinion is, of which has been spoken already upon the title of the Psalm, that that taking of the Ark by the Philistines, related 1 Sam. 4, and what happened upon it, was it that gave occasion to all these complaints. The title, I believe, and name of Asaph there prefixed, was his chiefest ground: of which see more there. As for this word, I know no ground at all he had, to say it was a Philistine word, except he first take it for granted, (which is the main controversy, and will not, I think, be easily granted by any, except his bare Authority persuade them) that the Philistines, not Chaldeans, or Grecians, or Romans, are they that are here spoken of. Rabbi Solomon makes the word to be an Arabic word, wherein he is followed by many. Junius makes it a Syriac word, both this and the former כשיל, and has the same observation upon them, in confirmation of his own opinion, that therefore Syriac words, and not Hebrew, are used, ad evidentiorem temporis quo haec gesta sunt designationem. It seems neither of them are elsewhere to be found in the Scripture: which makes them to be suspected for strange words. But that, as I conceive, is but a weak argument. For there be many other of that kind, not occurring above once in the whole Bible, which nevertheless are acknowledged to be Hebrew. And how can it be otherwise, but that as in all other writings, of no greater bulk especially, some words are found, but once used, by some one Author; which nevertheless in some other, are more frequent: so it should be in the Bible too; which, were there any other ancient Authors written in the Hebrew tongue now extant besides the Bible, we might haply find to be the case of these two words. Neither is it any argument that they are not Hebrew words, because now found in the Arabic, or Syriac: which two Languages, as all men know, are but Dialects of the Hebrew, and have preserved to us many Hebrew words, as by all learned in those tongues is acknowledged, which otherwise might altogether have perished. There is not any thing in the sound or pronunciation of either of these, as in divers other strange words that are found in the Scripture, which should give us occasion to suspect it: and it is some argument that they should be Hebrew rather, because from them, as some learned Etymologists have judged, some Greek words, (as many others, yea most, that are held Greek words, out of the Hebrew, in general,) have been formed: as out of the last and most suspected, particularly, κολάπτω; and some others. This may be answered concerning the Syriac or Arabic. But for the Philistine, of which nothing now remains, why either of these words should be attributed to that Language, I know no ground at all. It is but a bare conceit, and needs no further answer, than a bare denial. Some learned men are of opinion, that it was a mixed language out of the Hebrew and Egyptian: which they would ground upon St. Jerome's words, concerning the Canaanitish Tongue. It is called in the Scripture, the speech of Ashdod, Nehem. 13.24. but that does not concern us here.

V. 7. {They have cast fire into thy Sanctuary} Heb. they have sent your Sanctuary into the fire, 2 Kings 25.9.

V. 8. {They said in their hearts} They were so cruel, that they purposed to destroy God's people, and to suppress all Religion.

{destroy} Heb. break.

{in the land} For there were synagogues in other places besides Jerusalem, to pray in, and read the Law, and instruct the people, Luke 4.15 and 7.5. Acts 15.21. See more upon the Title.

V. 9. {We see not our signs} Miracles, as signs of deliverance.

{There is no more any Prophet} For Ezekiel prophesied but to the fourteenth year, after the destruction of Jerusalem, Ezek. 40.1. and it is likely Jeremiah was dead before: or, it is spoken in the person of those who knew not of any Prophets then being, though there might be some, 1 Kings 19.10. See more upon the Title.

{neither is there among us any that knoweth how long} They lament that they have no Prophet among them, to show them how long their miseries should endure, and when they might expect deliverance.

V. 12. {in the midst of the earth} Meaning, in the sight of all the world.

V. 13. {Thou didst divide the sea} Exod. 14.21.

{divide} Heb. break.

{of the dragons} The Captains of Pharaoh's Army, Exod. 15.4.

{dragons} Or, whales, as Psal. 44.19.

V. 14. {the heads of the leviathan} The great power of Pharaoh.

{to the people inhabiting the wilderness} To the wild beasts and fowls in the desert, who fed on their carcasses, being cast on shore, Ezek. 38.20. Psal. 79.2. So ants and conies are called people, Prov. 30.25, 26.

V. 15. {Thou didst cleave the fountain and the flood} Exod. 17.5. Num. 20.11.

{thou driedst up the mighty rivers} Josh. 3.13.

{mighty rivers} Heb. rivers of strength.

V. 16. {The day is thine} Seeing that God, by his providence, governs and disposes all things, he prays, that he would take special care for his children. See also upon Psal. 33.6. By the word of the Lord.

{Thou hast prepared the light and the sun} It is likely that the Psalmist does here allude to the story of the Creation, where we first read of the light by itself, Gen. 1, ver. 3, and afterwards of the sun, v. 14, &c. where though light was made essential to the sun; and the chiefest light (material light) of the world, reduced into that body: yet still light, in general, (which is in divers natural things, besides the sun) is a different thing from the sun itself, and the sun, not from light only considerable, but for other properties different from light, though (as in the sun) inseparable from it. The vulgar Latin expresses it, auroram: which certainly came from the Hebrew word here in the Text: but it is more probable, that it was intended to express the Greek φαῦσις, which signifies the same: and for the sense, it might be understood of that light seen both mornings and evenings, when the sun itself (from which it proceeds) is not seen. The Rabbins, with the Chaldee Paraphrast, by light here understand the Moon; and they give this reason, because, say they, it is the idiom of the Holy Tongue, to call the worst, or more ignoble of the same kind, by the word of the genus: whereof they give an example, ver. 2, of this Psalm, thy hand, and thy right hand; that is, as they interpret it, both hands. But if they have no better ground for their observation, I should not much regard it. For in those words, thy hand, and (or, even; as the ו may import as well) thy right hand; it is much more probable that one and the same hand should be intended; and so the speech is more emphatical: your hand, even your right hand: a hand of power and terror, such as our present condition does require. The right hand of God, so used proverbially, see upon Psal. 80.17. Let thy hand, &c. Neither is it to be wondered, if the Moon be not here expressly or particularly mentioned: of which see upon Psal. 72, ver. 7. So long as the moon and. If that which was set down at the first, does not satisfy; I think we may probably conclude, that by the light and the sun, may be meant no more, than barely, the light of the sun, by a figure used in all languages, called by Grammarians, ἓν διὰ δυοῖν: that is, when one thing is expressed by two, severally, as Gen. 3.15, 16. I will greatly multiply thy sorrow and thy conception; that is, the labor, or sorrow of your conception: and of the hope and resurrection of the dead: (that is, of the hope of the return of the dead) Acts 23.6. Paterâ libamus & auro: a noted example; and a thousand such in Greek and Latin Authors.

{and the sun} Or, that is, the sun.

V. 17. {Thou hast set all the borders of the earth} By dividing sea and land, Acts 17.26.

{thou hast made summer and winter} Gen. 8.22.

{made} Heb. made them.

V. 19. {of thy turtledove} He means the Church of God, Cant. 2.14 and 5.2 and 6.9, which is exposed as a prey to the wicked.

V. 20. {Have respect unto the covenant} Either that with Abraham, Psal. 105.8, 9, &c. He hath remembered his covenant for ever, &c. which he made with Abraham, and his oath with Isaac, &c. Or that with David, 2 Sam. 7.16. And thine house, and thy Kingdom shall be established for ever before thee, &c. and 23.5. He hath made with me an everlasting Covenant, &c. See also Psal. 89.34. My Covenant will I not break, &c. Some refer us to Zach. 9.11. where the Covenant in Christ's blood, common to all Nations, is mentioned: which cannot be proper here. Others, with more likelihood, to the Covenant with Noah, Gen. 6.13, &c. as if he would say, that the earth was in danger of another flood, if God did not prevent it, because of this wonderful prevailing of wickedness and cruelty in all parts of it.

{for the dark places of the earth are full of the habitations of cruelty} That is, all places where your Word shines not, are full of tyranny and ambition. Or, more literally and probably, that the land, through these desolations and devastations that the enemy had made, now altogether dark, (that is, wild and desert-like) was become an habitation of thieves and murderers: full of robberies, and all other violence.

V. 21. {O let not the oppressed return ashamed} Deny not their suit, lest they be ashamed; but deliver them, that they may praise you.

V. 22. {plead thine own cause} He shows, that God cannot suffer his Church to be oppressed, except he lose his own right.

{increaseth} Heb. ascendeth.

PSALM LXXV

TITLE

{Altaschith} Or, Destroy not. See Notes on the Title of Psal. 57.

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

{of Asaph} Or, for Asaph: for it seems that David made it, vers. 3. See upon Psal. 50, the title.

Verse 1. {For that thy Name is near} See upon Psal. 9.10. that know thy Name.

{thy wondrous works declare} God's great works for his, show that he is near to them.

V. 2. {When I shall receive} Or, when I shall take a set time.

{the Congregation} The whole Kingdom of Israel; for it seems then he had Judah only subject unto him. Or, when I shall have conquered Jerusalem, the place appointed for public meetings.

{I will judge uprightly} Heb. uprightnesses; that is, most uprightly.

V. 3. {The earth and all the inhabitants thereof are dissolved} The Land is divided into factions; but I will heal them by just government.

{earth} Or, land.

V. 4. {Lift not up the horn} Zach. 1.21. Against me, whom God has appointed to rule over you.

V. 5. {speak not with a stiff neck} Submit your necks to the yoke of my government.

V. 6. {For promotion cometh neither from the East} For God has set up me for a King, and will destroy them that oppose my kingdom.

{nor from the south} Heb. from the wilderness: and so contains both north and south; for there was a wilderness on both sides of Canaan. So Junius, and some others, of this place: thereby endeavoring to prevent their curiosity, who if either south, as it is here in the Text, and in divers other Translations; or north, as in others, (Vatablus, &c.) were particularly expressed, and one of the two, as by consequent it must, left out: to prevent their curiosity, I say, who would be ready to ask why in this specification of the parts or quarters of the world three being named, the fourth only should be omitted: and if of purpose omitted, why promotion should not be thought by the Psalmist as well to come from the north, or south, (one of them being left out, according to most Translations) as from either east, or west, &c. Now the matter is answered, or rather the question prevented, if the desert, or wilderness here does comprehend both. But this by some of the chief, for learning and judgment, is proposed but very tenderly; rather as the opinion of others, than their own: because indeed without example, and of itself not so probable. For though we read of a wilderness, 1 Kings 19.15, which stood on the north; yet is not that called the wilderness, absolutely, as that which stood on the south, is often: but expressed by its proper name, the wilderness of Damascus. And upon such an occasion as this; in a matter of such moment, and so solemnly delivered, as this is; it is not very probable, that David would contract himself by such an ambiguous expression, when he might almost as shortly, but much more emphatically have said: Nor from the North, or South. But besides; promotion, implying wealth and honor; and a wilderness, a place of penury and misery; (They wandered in the wilderness, &c. Hungry, and thirsty, &c. Psal. 107.4, 5.) being in themselves so repugnant, though it be said, that by a metonymy, or what other figure, by wilderness, not a wilderness properly; but either North, or South, or both are intended; yet still there is some kind of incongruity, or impropriety in the business, that such a word should be used upon such an occasion, rather than either North, or South, or both. For the vulgar indeed (Quia neque ab Oriente, neque ab Occidente, neque a desertis montibus, quoniam Deus, &c.) where no promotion is mentioned, but help, or assistance, or deliverance to be supplied: why desert mountains should be mentioned, some kind of reason is given by them that are set to maintain that Translation, be it never so false, or ridiculous; because, say they, people that come from barren desert places, are commonly (as using to live upon the rapine, because their own country will not maintain them) more fierce, and warlike, than those that live in better countries. This has some show of reason: but will not help us, who follow (and upon better grounds, I hope, though the Chaldee too go much that way:) a different, both sense, and translation. For my part, though for the sense in general, I differ not from the rest: yet for the ground of the expression, (not less considerable than the sense itself in this place:) I am of a far different opinion; which though I find nowhere else, yet I conceive grounded upon so much probability, as that I shall not be afraid to propose it. I say then first of all, that there be many secret allusions in the Scriptures, in later books especially, to the books of Moses, the most ancient, and most known of all the Scripture; which if not observed (as I believe they are not always) must needs breed great obscurity. We observed one upon the former psalm verse 16. Thou hast prepared: but that as probably only, as is there showed. But Psal. 19.12, 13. Who can understand, &c. and, Keep back thy servant, — So shall I be innocent, &c. There is no question but that the Psalmist in all that passage does allude to Numb. 15.27, 30, which is so apparent, that most Expositors upon the place do refer thither in general: though when they come to the handling of particular words, as to tell us, why presumptuous sins, called the great transgression, &c. they seem to have forgotten their quotation: and seek for reasons and interpretations elsewhere, which that place only, if it be granted that David does allude unto it, does afford.

Now as concerning this place we are now upon, my opinion is, that the Psalmist does allude by these words (if he do not use some common and proverbial speech among the Jews, grounded at first upon that Story: which I think as probable:) to the Story of Balak and Balaam, as recorded, Numb. ch. 23, and ch. 24. Here first we have three places expressed from whence promotion should come. So there Balaam, expecting great promotion from Balak, in case he could please him by his prophecies, Numb. 22.17, 37, and 24.11, did three several times; 23.10, and in three several places: (Ch. 23.3, 14, and Ch. 24.1.) apply himself, turning himself to several quarters of the World, to curse Israel. Whether he turned himself East, and West, the two first times, is not expressed in the Scripture: but only that he stood upon a high place, the first time, Ch. 23.3. Upon the top of Mount Pisga the second time, verse 14, the situation of which places though we know, (as may be easily known of Mount Pisga:) yet that will not help us, except it were expressed withal, how his face was turned. But that he stood East and West, may most probably be inferred by common tradition among the Jews, because it is directly said of the last or third place, that he did set his face towards the wilderness, (the very same word in the Original, המדבר, which is here used by the Psalmist, though the Hebrews want not variety of words to express a wilderness:) Ch. 24, first verse. And that very phrase of setting his face towards, has an intimation of some request, or expectation of accomplishment, to come from that place, towards which the face is turned, and words of prayers, or wishes directed. See upon Psal. 5.7. towards thy holy temple. And whereas it is said of Hezekiah, 2 Kings 20.2. that he turned his face to, or towards (for it is the same word אל in the Original:) the wall: the Chaldee Paraphrast, as I remember (for I have not the book at this time:) does refer it to that custom. That Balaam's chief aim in removing from place to place, if by any means could be inspired to his mind, was his own profit and promotion, besides what is thence to be learned in the History; we have further confirmation from 2 Pet. 2.15. the wages of unrighteousness; and upon the 11 verse, for reward; besides Nehem. 13.2. hired Balaam.

Now, when Balaam had tried so many places, and so many (as often as he changed place) several quarters and prospects of the heavens, to satisfy his ambition, highly inflamed by King Balak his goodly promises: what was the issue? The Story tells us; And Balak's anger was kindled against Balaam, &c. and said, Therefore now flee thou to thy place: I thought to promote thee unto great honour: but I see the LORD hath kept thee back from honour, Numb. 24.10, 11. And is there not ground enough, think we, from all these particulars in this Story, to infer, and to make a proverb, or common speech (from so remarkable, so memorable a History) of it: That promotion cometh neither from the East, nor from the West, nor from the wilderness: But God is the judge: he putteth down one, and setteth up another. If this be not plain, I know not what is: neither do I know of any one objection that can be made against it. Yet I have taken the more pains to make it plain, because the silence of so many learned men that have written upon the Psalms, might make a man suspect, what otherwise would be undoubtable. I confess I have them not all that have written upon the Psalms: not so many by far, as I had when these Annotations were first printed. Yet I have the chiefest and generally best accounted of, now in sight: and in them I am sure I find no such thing so much as mentioned. But if to be found any where else, I shall be so much the gladder, that the truth (the only thing we should all aim at) may have so much more confirmation. Now if this be a right interpretation, which we have all this while labored about; then it does clearly follow, that either North as some, or South, as our English here, in the Text; with divers others: instead of desert, as in the margin, or wilderness; (which I like better of because it is the word used Numb. 24, first verse:) is a bad, that I say not false, translation, and does much obscure the reference to the Story without which no good and satisfactory reason (as before said and showed) can be given, why the Psalmist should use such a kind of speech. As for the matter of these words, it is more fully (more emphatically it cannot be) expressed 1 Chr. 29.11, 12, by the same David, (if David were the Author, as is most probable, though Asaph's name be to it:) Thine O Lord, is the greatness, and the power, and the glory, &c. both riches and honour come of thee, — to make great, and to give strength unto all. Which nevertheless is not so generally, and absolutely to be taken, but that it is liable to divers exceptions, and restrictions. The Mammon of unrighteousness, would not have so many servants, if he had not wherewith to reward them: nor so many wicked men, come to highest places of power and preferment, did they not act by some other power, than the power and Spirit of God. And though we do not believe, nay we know to be most false, what the Devil did once arrogate to himself, that all the Kingdoms of the world are at his disposing, Luke 4.5, 6. Yet it is not probable that by Christ himself he would have been styled the Prince of this world, John 12.31, &c. or by his Apostle, The god: 2 Cor. 4.4, had not he great power given him in the things of this present world. It is enough for us to be certain, that he can do nothing, no, not in the meanest things, or against the meanest men of the world, without God's permission, who does restrain, and confine his power as Himself pleases, and makes his own purposes to stand, and his promises to take effect against all opposition of either men or devils, with as much (yea greater incomparably) facility, as the greatest and most absolute Monarch of the world can crush the meanest of his subjects. St. Chrysostom does often affirm, that wicked men have not their wealth from God: which rightly understood, is true enough: nor repugnant to this place. But I must end this Note.

V. 7. {God is the Judge} Psal. 50.6.

{he putteth down one, and setteth up another} 1 Sam. 2.7. Psal. 113.7.

V. 8. {For in the hand of the Lord there is a cup, &c.} A cup alone is an ordinary similitude, for ordinary troubles and afflictions, Matt. 20.22, 23. Ye shall drink of my cup, &c. to which purpose the ancient Latins were wont to say, Ex eodem poculo bibere; as is found in some of them. But a cup of red wine, as we have it here: or, of wrath and fury; as by others it is expressed: (as Jer. 25.15. Revel. 14.10.) imports, usually, extraordinary judgments of God upon some great provocation. How here intended, best Interpreters are divided. Some apprehend an antithesis in the words, (in this our English observed) but the dregs thereof, &c. whereupon they make this sense: That God, the supreme moderator, has appointed troubles, more or less, and afflictions to all men, both good and bad in this world: but that he deals them in a certain measure and proportion: that is, to his people, out of his fatherly care over them, afflictions so moderated and limited, that they shall not be overcome by them, but overcome them to their own further good, and to his glory: (this to be intended by the first part of the similitude; it is full of mixture: and he poureth out of the same) but, to the wicked and godless, sorrows and vexations without stint or measure; terrible judgments; ending in despair and utter destruction: this to be intended, by the dregs of his cup, or wine: wrung out and drunk, by all the wicked of the earth. The sense is plausible. But if we compare with other like places, where this similitude is used, there will appear no such difference; but that all promiscuously, whether they be God's people, (in outward profession at least) or others, are said to drink of the same cup, and mixture: not as is here conceived, the one to drink the wine; and the other, the dregs. So Isa. 51.17. Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury; thou hast drunk the dregs of the cup of trembling, and wrung them out. So Ezek. 23.32. Thou shalt drink of thy sister's cup, deep and large, &c. (it is spoken to Judah) the cup of astonishment and desolation, &c. Thou shalt even drink it, and suck it out: the word is מיץ; the same as is here translated, to wring out. (מיץ שמרים, shall wring them out, and drink them) See also Jerem. 25.15, 16, 17, &c. and Revel. 14.10. So that this intention of dregs here, is, if interpreted by these places, rather, by way of aggravation, to set out the greatness of either God's anger, or judgment, than by way of antithesis, as is conceived. And so indeed is this place expounded by very good Interpreters; as Calvin for one. Neither is there any necessity of turning this אך by a veruntamen, or but: it may as well be translated, utique, (certainly, truly,) as here it is by divers; and of necessity must be so sometimes, where a but would spoil the sense. As for example, Psal. 39.6. Surely every man walketh, &c. there be two אך there; both translated, utique, or surely. See more of the like upon Psal. 73.1. Truly God, &c. Nevertheless, because the former interpretation is approved by the greater number, and is of itself, as to the Original words very well warrantable, I am not against it, if any shall like it better. The πιθοπλασία of the ancient Heathens, of Gods dealing good and evil out of one, as Hesiod; or two several vessels unto men, as Homer, had some resemblance to this: and perchance might have its first beginning from some such expression.

{it is full of mixture} Some make a mystery of this mixture, as though it were intended by this word, That though the godly be not exempted from troubles and crosses, yet they have them tempered by God, with proportionable comforts; and so moderated, that they do not exceed the measure of their ability to bear them. A good doctrine, but very weakly grounded upon this word. For certainly they are in the right, who by mixture, understand liquor mixed; that is, fitted and prepared; and now ready for drinking. Who knows not that the Greek κεράννυσθαι, and the Latin miscere, are very commonly so taken; the reason being, (as many have well observed) because the ancients were not wont to drink wine, nor think it fit to be drunk, (hot wines, and in hot countries especially) before it were mixed and tempered with water? And so we find the word κεράννυσθαι used Revel. 14.10. The same shall drink of the wine of the wrath of God which is poured out without mixture: τὸ κεκερασμένον ἀκράτου. The words, if translated word for word, would imply a contradiction; mixed without mixture: but, the meaning is, as it is well expressed by the English, poured out: and that without mixture, there, is but an interpretation of what is here termed, red wine: and so indeed it is here too in the translation of the Septuagint, (ποτήριον ἐν χειρὶ κυρίου οἴνου ἀκράτου.) So that here too, would be the same contradiction, if this mixture were taken in the proper signification. They therefore that have censured this interpretation, a dilute interpretation, may recall their jest, and acknowledge their error.

V. 10. {All the horns of the wicked also will I cut off} I will in my reign pull down bad men, and set up good.

{cut off} Jer. 48.25.

PSALM LXXVI

TITLE

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

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

{of Asaph} Or, for Asaph.

Verse 1. {In Judah is God known} By this word, and by the destruction of their adversaries. This Psalm is of the same subject, as Psal. 46. God is our refuge and strength, &c. and perchance written upon the same occasion. Some notable victory, doubtless; whether over the Ammonites, as some think, or any other. Both Psalms compared together, will illustrate one another.

V. 2. {In Salem also is his Tabernacle} Which afterward was called Jerusalem.

V. 4. {than the mountains of prey} Kingdoms full of extortion and rapine, compared to mountains full of ravening beasts; or to mountains where robbers use to shelter themselves, and lie in wait for prey, Amos 4.1. Or, more glorious than the mountains of prey, is a proverbial expression and amplification of greatest glory and exultation. For so the words are used to that purpose in some other places of Scripture: They joy before thee, according to the joy in harvest, and as men rejoice, when they divide the spoil, Isa. 9.3 and 53.12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong. See also upon 62.10. Trust not in oppression, &c.

V. 5. {they have slept their sleep} Their last sleep, or sleep of death; as in the next verse. And some, not improbably, conceive, that this might have reference to that great and miraculous defeat of the Assyrians by night, related 2 Kings 19.35, which happened in King Hezekiah his time. If so, then we know both the time and particular occasion of the Psalm: neither is there any thing in the whole Psalm, but may very well stand with that conjecture. This of their sleep, repeated again in the next verse, makes it very probable.

{and none of the men of might have found their hands} Some think is meant, that God took away their courage, and that their wonted strength failed them in the battle. But if it were meant of the Assyrians, as we have mentioned upon the former words, there was no fight at all. And besides, having told us of their last sleep in the words immediately before these, it is not so likely that he should in the same verse, touch upon their faint and heartless carriage in fight. More likely therefore, that these words have relation to the said sleep. A man that is in a sound sleep, may upon the working of his phantasy, strive and endeavor much, as either to rise, or to run, or perhaps to defend himself; but he finds neither legs nor hands, till he be awaked. Virgil the Poet, upon a like occasion, speaking of one, (a mighty and invincible man otherwise) whom he feigns in his encounter with Aeneas, suddenly to have been bereft of his wonted power and strength by the gods, in favor to the said pius Aeneas, has the very same similitude, of a man striving in his sleep to no purpose:

Ac veluti in somnis oculos ubi languida pressit
Nocte quies, nequicquam avidos extendere cursus
Velle videmur,
Et in mediis conatibus aegri Succidimus: non lingua valet, non corpore notae
Sufficiunt vires: nec vox, nec verba sequuntur:
Sic Turno (quacunque viam virtute petivit) Successum Dea dira negat, &c.

No man can wish for a better comment upon these words of the Psalmist. But I will not do the Poet so much wrong, as to go about to English him, neither in prose, or verse.

V. 7. {who may stand in thy sight} God, with a look, is able to destroy all the power and activity of the enemies, were they never so many or mighty.

V. 8. {from heaven} You have delivered us by your power, manifested as from heaven, Psal. 57.3.

V. 9. {to judgment} To revenge the wrongs done to your Church, and to deliver it.

V. 10. {Surely the wrath of man shall praise thee} The rage of your foes, and ours, will turn to your praise, who being overcome, your people shall praise you for their deliverance. And the more cruel they, the greater our deliverance, and our thanks accordingly: Or, as some others, the enemies themselves confounded and convicted, shall acknowledge that it is your doing, and shall be humbled before you.

{the remainder of wrath shalt thou restrain} Either they that remain and survive of the people, 2 Kings 19.30. And the remnant that is escaped of the house of Judah, &c. Or, you shall prevent the further attempts of our enraged enemies. You will suffer them to do no more in their fury, than may turn to your glory.

{restrain} Heb. gird. That is, keep it within compass, as with a girdle.

V. 11. {Vow, and pay unto the Lord your God} Psal. 56.12. Eccl. 5.4, 5.

{let all that be round about him bring presents} To wit, the Levites, that dwell about the Tabernacle: or, the people among whom God does dwell. See upon Psal. 89.7. of all that are about him.

{unto} Heb. to fear.

V. 12. {He shall cut off the spirit of Princes} Heb. יבצר, by some translated, vindemiabit, that is, he will gather as grapes. As men gather grapes, so shall he easily and suddenly take away their lives, and disappoint their enterprises. The metaphor shows, That the destruction of the mightiest, with God, is but as the nipping of a bunch of grapes with men.

PSALM LXXVII

TITLE

{to Jeduthun} Psal. 39, tit.

{of Asaph} Or, for Asaph.

Verse 1. {I cried unto God with my voice} The Prophet teaches us by his example to flee unto God for help in our necessities.

V. 2. {my sore} Heb. my hand. If taken properly, he means, My hand was stretched out in prayer; or, bedewed with my tears.

{ran} Or, was stretched out.

{refused to be comforted} Jer. 31.15.

V. 3. {and was troubled} This may be referred to the immediate words (his remembering of God: by which most understand praying: either as an adjunct, or a consequent. If as an adjunct; then, importing the commotion and agitation of his soul in his meditation, or prayer: which often happens in fervent prayers, upon earnest occasions. Such a prayer was that of Hannah, 1 Sam. 1.10, &c. and that of Christ, Heb. 5.7. with strong crying and tears, &c. and some naturally express more passion in their prayers, than others, who nevertheless may pray as earnestly, and effectually; as on the other side, we should not rashly condemn others for their earnestness, except it be very manifest by their lives, or some other convincing circumstance, that they are hypocrites. If we take the word as a consequent of the former action, then the meaning is, that his very prayer or meditation, to which in his anguish and extremity, he did betake himself for comfort, added to his grief, rather than eased it. A thing very remarkable, and incidental, as to David, then; so to the best of men, at all times, So it pleases God sometimes, to deal with them that are most dear unto him. He does withdraw himself, as to present sense (though most present sometimes, when he seems farthest off:) and will not be found in a good while; and all for our good, in due time, if we have patience to the end; and submit to his ways and wisdom, though to us incomprehensible. We must not give over praying for all that, except it be for a while, in case our present trouble be ready to overcome us: especially, if there be any distemper of body concurring at the same time. He might also say that he was troubled, when he remembered God; meaning, that when he thought upon former times, how good and gracious then; how different now (in appearance) it troubled him very much: as having just occasion to fear, that God had quite cast him, or them off; then which nothing could be more dismal and terrible. The Greek here ἐθυραύσθην: and after them the Latins, delectatus sum: a quite contrary sense, for which though there might be some ground from the use of the word in some other place, yet it seems here contrary to the coherence.

V. 4. {Thou holdest mine eyes waking} God laid so many sorrows on him, that he could not sleep.

{I am so troubled that I cannot speak} As one that is astonied with some sore blow received.

V. 5. {I have considered the days of old} Psal. 143.5.

V. 6. {my song in the night} Of thanksgiving, which I was accustomed to sing in my prosperity.

{I commune with mine own heart} Psal. 4.4.

{my spirit made diligent search} For the causes of this great change, and the means to recover my former happy estate.

V. 7. {Will the Lord cast off for ever?} Psal. 13.1.

V. 8. {for evermore} Heb. to generation and generation.

V. 10. {I said this is my infirmity} See upon the next words, I will remember.

{I will remember the years of the right hand of the most High.} The ambiguity of the word שנות, which may be translated either years, as it is here; or mutations, that is, changes, as by divers; has occasioned much variety both of Translations, and Expositions. If, years, the most probable sense will be (which he further prosecutes in the following verses) that to his present infirmity, and doubts, he has opposed the consideration of former times, when God did use his right hand; that is, did show his wonderful power either in particular deliverances afforded to himself in his necessity; or public, to his people in general in their extremities, when oppressed by their enemies, and the like. So Psal. 74, after a long complaint of their present condition, ver. 12, 13, &c. he remembers, and relates what God had formerly done for them; For God is my King, &c. Thou didst divide the sea, &c. and so in many places besides. But if, changes, then this: This is my infirmity; it is a change of the right hand of the most High; as if he said, Why should this change of the right hand of God towards me, this alteration of my former estate and condition, from good to bad, so much trouble me, or seem so strange? As I have received good, why not evil also from the same hand? Shall we receive good at the hand of God, &c. Job 2.10. and since we are born to adversity, as well as prosperity (Eccl. 7.14.) and, If thou faint in the day of adversity, thy strength is small, Prov. 24.10. well mayst you then acknowledge your infirmity. There be sundry other interpretations, to be found in Expositors, besides these, according to both Translations, either years, or changes: but these, the most approved, and in my judgment, the only probable. Some, for, this is my infirmity, translate, infirmari me fecit? or, should I be sick for this? but it comes all to one. Some again, Et cogitavi, mors mea est. Or, Et dixi, Occidere meum: as if he intended to say, that in his sudden thoughts; in the extremity of his sufferings, he gave himself over for a dead man: he despaired even of life: (2 Cor. 1.8.) tunc recordatus sum, &c. Then did he call to mind. It is Vatablus his translation and interpretation; which for his sake I take notice of. So it would be the same as Psal. 31.22. I said in my haste, I am cut off, &c. See there, and Psal. 116.11. I said in my haste, &c.

V. 11. {I will remember thy wonders of old} Psal. 44, verse 1.

V. 13. {Thy way, O God, is in the sanctuary} Your manner of proceeding is to be learned in your word; which is taught in the sanctuary, Psal. 73.17.

V. 14. {among the people} The English is ambiguous, more through defect of the English tongue, than any fault of the Translators. In the Original Hebrew, and so in other tongues, it is a plural, distinct and different from the singular, τοῖς λαοῖς, in populis, among several people, or nations, from whom, through whom, and to whom you did bring your people.

V. 15. {thine arm redeemed thy people} Exod. 6.6.

V. 16. {The waters saw thee, O God} When God brought his people through the Red Sea, the waters fled away like a man frighted, Psal. 114.3, 5.

V. 17. {The clouds poured out water} Heb. The clouds were poured forth with water. It rained, thundered, and lightened, when God delivered his people, Exod. 14.24. Psal. 68.7, 8, 9. 1 Cor. 10.1, 2.

{thine arrows also went abroad} Psal. 68.33.

V. 18. {The voice of thy thunder was in the heaven} Psal. 18.13, 14.

V. 19. {Thy path in the great waters} That is, in deep waters.

{thy footsteps are not known} Or, as by some expressed, were not known. For when you hadst brought over your people, the water returned to her course: and the enemies that thought to have followed them, could not pass through, Exod. 14.28, 29. Hence it appears that this parting of the sea, was not from any natural cause, or accident, but wrought by God of purpose, that his people might pass through the sea. Again, thy foot-steps are not known; in a more general sense, (as the words are understood and applied by many ancients) of the ways of God in general, both towards his Church, and in his general administration of the world, and of every man's salvation; thy ways are incomprehensible: many times contrary to man's judgment and expectation. How unsearchable are his judgments, and his ways past finding out. For who hath known the mind of the Lord, or who hath been his Counsellour? Rom. 11.33, 34. Of God's works in general, Job 26.14. Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand? And so, Thy way is in the sea, &c. should be by way of similitude; according to Prov. 30.18, 19. There be three things which are too wonderful for me, &c. The way of an eagle in the air, — the way of a ship in the midst of the sea, &c. Again, thy way is in the sea, &c. may be understood of God's wonders in the sea; according to Psal. 107.23, 24, &c. They that go down into the sea in ships, that do business in great waters; These see the works of the Lord, and his wonders in the deep, &c.

PSALM LXXVIII

TITLE

{Maschil of Asaph} Or, A Psalm, for Asaph to give instruction.

Verse 1. {O My people} The Prophet, under the name of a Teacher, calls the people his, and the doctrine his, as Paul calls the Gospel his, whereof he was, but the preacher, Rom. 2.16 and 16.25.

{to my law} That is, my doctrine.

V. 2. {I will open my mouth in a parable} Psal. 49.4. See more there. These words of the Psalmist, with some alteration, are cited by the Evangelist, upon occasion of Christ his speaking, to the people in parables: not with reference to the meaning of the Psalmist in these words; (for so the application might seem violent, and impertinent) but to the words themselves, and to that sense which of themselves they are very capable of; yea and more proper to them, according to their more ordinary use and notion. See upon Psal. 49.4. The words indeed might seem to import more, That it might be fulfilled which was spoken by the Prophet, saying, I will open my mouth in parables, &c. Mat. 13.35. but it is an ordinary formula, used by the Evangelists as well in allusive and indirect, as in more direct and proper applications; as Expositors will tell you there. Hence it is, that whereas the Psalmist says here, I will utter dark sayings of old: the Evangelist, the better to fit the words to his purpose, makes it, I will utter things which have been kept secret from the foundation of the world. This allusion to have proceeded immediately from the Evangelist himself, appears by the Septuagint here, whose Translation is, φθέγξομαι προβλήματα ἀπ᾽ ἀρχῆς: not παραβολάς, as in the Evangelist.

{I will utter} Plentifully, as a spring sends out water.

{dark sayings} Sharp ones, (according to the propriety of the Original word) that require wit to understand and expound them.

{of old} Of things that have been done long since.

V. 3. {heard and known} Psal. 44.1.

V. 5. {a testimony in Jacob} Psal. 147.19, 20. By the testimony and law, he means either the whole written word or law, which they were commanded to teach their children, Deut. 6.1, 2, 3, &c. Or, more particularly, the things afterwards rehearsed in this psalm; for the perpetual remembrance whereof unto all posterity, they had a particular charge, Deut. 4.9, 10. Only take heed to thyself, &c. which seems most probable.

{our fathers have told us} Which were the people of God, Psal. 44.1.

{that they should make them known to their children} Deut. 4.9 and 6.7.

V. 6. {That the generation to come might know them} There is not any thing more binding either in point of religion or of civil laws, and customs, than traditions received from fathers, and fore-fathers. Therefore such care is taken here and elsewhere, for due information of posterity.

V. 7. {That they might set their hope in God} Those many miracles that God had wrought in former times, he did them not for those times only, but for after-ages, also that the memory of them being faithfully transmitted to posterity, the power of God might be known by them: who though he think it not fit to do such wonders at all times, nor all times fit for miracles, yet is he still the same God, as able and powerful as before; which is ground enough for our faith.

V. 8. {And might not be as their fathers} Though children are commonly very apt of themselves to follow their fathers examples; yet when such examples come to them with the commemoration of such and such events and judgments as have ensued upon such and such examples: and those judgments recorded by the same hand, from which they have the examples: then such examples, so recorded and transmitted, are no inducements for imitation to any one, that is not extremely desperate; but stand for warnings; and are commonly very profitable and available to that purpose.

{that set not their heart} Heb. that prepared not their heart.

{their heart aright} Verse 37.

V. 9. {The children of Ephraim} First, they fled before Jephthah, Judg. 12.4, 6. Secondly, before the Philistines, 1 Sam. 4.10. which seems the rather, because after mentioned in this psalm, v. 57, 61, 67. Or; before Abijah, 2 Chr. 13.17. See also, 1 Chr. 7.21, 22. And Zabad his son, &c. to which some of the best Interpreters think these words to refer especially: and so the Rabbins too, Kimchi; and some others. Others, by the children of Ephraim, understand the Israelites in general so called by reason of the preeminency of that Tribe; and particularly of Jeroboam, an Ephraimite, the head of that division and defection of the ten tribes, which they conceive is here intended. If so; the psalm cannot be David's. But it does not seem to me probable, that this should be here mentioned, before so many things of ancienter times, that follow after: and that which follows in the next verse, They kept not the covenant of God, &c. cannot be restrained to either Ephraimites, or Israelites (as divided from Judah) alone, but belongs unto the Jews in general. Some therefore very judicious, think that the tribe of Ephraim, partly for the supereminent valor of it above other Tribes at that time, and partly because the Ark of God, was then among the Ephraimites; that is, in Shilo, a Town of Ephraim, and carried with it, as it were the interest of the whole Tribes, (as appeared afterwards, when removed to Judah, that Tribe became the head Tribe:) for these reasons, I say, that one Tribe might be intended for the whole commonalty of the Jews in general.

{carrying bows} Heb. throwing forth, or, shooting with bows; as Jer. 4.29.

V. 12. {in the field of Zoan} A place of note in Egypt, Isa. 19.13. Ezek. 30.14.

V. 13. {He divided the sea} Exod. 14.21.

V. 14. {In the daytime also he led them with a cloud, and all the night with a light of fire} Exod. 13.21 and 14.24.

V. 15. {He clave the rocks in the wilderness, and gave them drink as out of the great depths} Exod. 17.6. Num. 20.11. Psal. 105.41. 1 Cor. 10.4.

V. 16. {to run down like rivers} So that they drank of the water all the while they were in the wilderness, for it followed them in the Desert, Deut. 9.21. Psal. 105.41. 1 Cor. 10.4.

V. 17. {And they sinned yet more against him} Their wickedness could not be overcome by God's benefits, which were great and many, Isa. 5.4.

{provoking the most High in the wilderness} Psal. 95.8.

V. 18. {by asking meat for their lust} To require more than is convenient, to satisfy wanton lust, and to doubt of God's power, if we have it not, is to tempt God.

V. 19. {Yea, they spake against God} Num. 11.4.

{Can God furnish a table in the wilderness?} Thus when we give place to sin, we are moved to doubt of God's power, unless he will always be ready to serve our lusts.

{furnish} Heb. order.

V. 20. {Behold, he smote the rock, that the waters gushed out, and the streams overflowed} Exod. 17.6. Num. 20.11.

V. 22. {and trusted not in his salvation} That is, in his fatherly providence, whereby he cares for his, and provides sufficiently for them.

V. 23. {Though he had commanded the clouds} So that they had that which was convenient, but their lust made them to covet more.

V. 24. {And had rained down manna upon them to eat, and had given them of the corn of heaven} Exod. 16.14, 31.

V. 25. {Man did eat angels food} Or, every one did eat the bread of the mighty. Such as angels might eat, if they used food. Excellent food. So the tongue of angels is put for an excellent tongue, 1 Cor. 13.1. Or, food that came from the habitations of Angels (Heaven) as the Chaldee Paraphrase expresses it; and before, called, the corn of heaven, v. 24. Or, prepared and sent to them by the ministry of Angels; whom God does use in most things that belong unto men, either good, or bad; though they be not always mentioned.

V. 26. {He caused an east wind to blow} God used the winds to teach them, that all creatures were at his command, and that no distance of place could let his working.

{to blow} Heb. to go.

V. 27. {feathered fowls} Heb. fowl of wing.

V. 28. {in the midst} Of the places where they used to encamp, or, in a place near the camp: for it follows, round about their habitations; not in the midst of them.

{of their camp} Heb. his camp: That is, the camp of Jacob, mentioned, verse 21.

V. 30. {from their lust} From the meat they desired; or from desiring more.

{while their meat was yet in their mouths} Num. 11.33.

V. 31. {slew the fattest of them} Though others were not spared, yet chiefly they suffered, who were most puffed up, and were chiefest among them.

{smote down} Heb. made to bow.

{chosen men} Or, young men.

V. 32. {they sinned still} Thus sin by continuance makes men insensible, so that no plagues will mend them, 2 Chron. 28.22.

V. 33. {in vanity} In fruitless journeys in the wilderness, so that they could not come to Canaan, Num. 14.29.

V. 34. {When he slew them} Such was their hypocrisy, that they sought unto God for fear of punishment, though in their heart they loved him not, Hos. 5.15.

V. 37. {For their heart was not right with him} Whatsoever comes not from the pure fountain of the heart, is hypocrisy.

V. 38. {forgave their iniquity} Because he would ever have some remnant of a Church to praise his Name on earth, he suffered not their sins to overcome his mercy.

V. 39. {For he remembered that they were but flesh} Behold, he putteth no trust in his Saints; yea the heavens are not clean in his sight. How much more abominable, &c. Job 15.14, 15, 16. This consideration of man's frail nature prevailed with God, Gen. 8.21. I will not again curse the ground any more, for mans sake: for the imagination of mans heart is evil from his youth. Or, flesh, an object of compassion; by its natural constitution subject to much misery, and of little continuance.

{a wind that passeth away, and cometh not again} O spare me that I may recover strength, before I go hence, and be no more, Psal. 39.13. See also Job 7.7. O remember that my life is wind, &c. Of the soul, and the immortality of it, not mentioned at all in such expressions, see upon Psal. 6.5. For in death, &c. and upon Psal. 37.1, 2.

V. 40. {provoke him} Or, rebel against him.

V. 41. {turned back and tempted God} Or, tempted God again.

{limited the holy One of Israel} By appointing what he should do; or including his power within their capacity.

V. 42. {They remembered not his hand} The forgetfulness of God's benefits, is the root of rebellion, and of all vice.

{from the enemy} Or, from affliction.

V. 43. {wrought} Heb. set.

V. 44. {And had turned their rivers into blood} Exod. 7.20.

V. 45. {He sent divers sorts of flies among them, which devoured them} Exod. 8.24.

{He sent divers sorts of flies} This word signifies, a confused mixture of flies, and venomous worms. Some take it for all sorts of serpents: some, for all wild beasts.

{frogs, which destroyed them} Exod. 8.6.

V. 46. {He gave also their increase unto the caterpillar} Exod. 10.13. Here appears not here all the miracles that God did in Egypt, but some which might be sufficient to convince the people of ingratitude.

V. 47. {He destroyed their vines with hail, and their sycomore trees with frost} Exod. 9.23.

{destroyed} Heb. killed.

{frost} Or, great hail-stones.

V. 48. {He gave up} Heb. He shut up.

{hot thunderbolts} Or, lightnings.

V. 49. {He cast upon them the fierceness of his anger, wrath and indignation} Some, because of the ten plagues of Egypt, they find but seven here mentioned, think the rest, three in number, to wit, that of the lice, which in that order Moses relates them, was the third, Exod. 8.16, &c. that of boils and blains the sixth, Exod. 9.8, &c. and lastly, that of the darkness in all the land, the ninth, Exod. 10.21, &c. might be comprehended by these many general words here heaped together. But then we shall be as much troubled to give a reason why the rest, (the greater number, seven of ten) being particularly mentioned and expressed, these three should be thus put together, and that in such general terms, as may comprehend any of the rest, or all of them, as well as these. And then secondly, if three plagues were intended, just so many; why the words exceed that number; being four at least; fierceness of anger, wrath, indignation, and trouble: which has moved the author of this conceit, contrary to what himself had before set down, of three only omitted, or not expressed particularly, here to find four; to wit, the first also, the murrain of cattle: of which there, indeed, some make a doubt, whether particular mention be made of it, or no? as may appear by the different translation of those words, (for there it must be, or nowhere) of the fiftieth verse, or gave their life over to the pestilence; in the text; but gave their beasts to the murrain, in the margin. Then again; supposing we could satisfy concerning the number; another question by some other may haply be raised about the order, why the Psalmist does not observe the same order that Moses does: that being the second here, which in Moses is the fourth; and that third here, which in him is second; and that fourth here, which in Moses makes the eighth: that fifth, which in Moses, the seventh: and lastly, that fifth here, which there the sixth. Our best answer therefore will be, if any stick at the omission of either three, or four, of the ten, to desire an answer from them, whether it was not free for the Psalmist to mention as many, or as few, as he thought fit himself, without any further regard than to his own fantasy, and his pen, or verse? Or if he had not mentioned any at all, whether he could have been justly charged of any omission? If that cannot be showed, as I believe it cannot; then is it against reason, to require a reason why all not expressed, as well as some. And so we shall conclude, that these words (the words of this verse) be general words, which relate to all the plagues in general, and not to any particularly. See also upon Psal. 105.28. He sent darkness, &c.

{by sending evil Angels among them} Some plainly understand Devils, whom God does use sometimes as instruments, in such cases, as by the history of Job, and many examples in the New Testament does appear. Others, good Angels, called evil Angels, whilst under God, ministers of evil, or executioners of God's just judgments. There be examples of both good and evil, used by God in these cases. But that those were evil angels that were used by God in that business, here mentioned, some think is intimated by Moses, in the word משחית, the destroyer, Exod. 12.23. But that can be no argument, since the Angel whom God used about the three days pestilence, described, 2 Sam. 24, in the same Chapter and verse is styled משחית, the destroyer; and yet the Angel of the Lord: which is not likely to be meant of Satan: who indeed had been by his tempting of David, (as we read, 1 Chron. 21.1.) the occasion of that plague; but not the instrument, under that name at least of the punishment. Rabbi M. Ben. Maimon, the most sober and learned of all that profession, in his excellent Treatise, called, More Nevochim, l. 2, c. 6. disputes at large, that whatsoever is operative under God, as the elements, and all natural faculties, and the like, are called Angels in the Scriptures: neither does he seem to acknowledge (his proper error, opposed therein by other Rabbins) any other evil angels, but figuratively. So, fire, hail, famine and death, Eccl. 39.28, 29, are termed spirits, created by God for vengeance; and in the New Testament too, the word is sometimes, if I be not mistaken, used in that notion. So that nothing hinders, but that evil angels here also, may be interpreted, dreadful plagues and judgments inflicted by God's immediate power.

V. 50. {He made a way} Heb. He weighed a path.

{their life over to the pestilence} Or, their beasts to the murrain, Exod. 9.3. See upon ver. 49.

V. 51. {And smote all the firstborn in Egypt} Exod. 12.29.

{the chief of their strength} The first-born are so called, Gen. 49.3.

{of Ham} That is, Egypt: for it is called Mizraim, of Mizraim that was the son of Ham.

{like sheep} Psal. 77.20.

V. 53. {so that they feared not} They had no occasion to fear, for God destroyed their enemies; yet they did fear sometimes out of unbelief.

{overwhelmed their enemies} Exod. 14.27 and 15.10.

{overwhelmed} Heb. covered.

V. 54. {He brought them to the border of his Sanctuary} Or, holiness; that is, to the holy land: so called in divers respects, but especially, because of his Sanctuary, the place of his residence: to which he makes all the land to be but as bounds and limits, because of the eminency of that place, the holiness whereof did as it were spread to all other parts of the land, as if the whole had been a Sanctuary, and consecrated ground. It is therefore to the honor of the whole land, as well as of the Sanctuary, that he calls it, the holy border, or, border of his Sanctuary.

{which his right hand had purchased} Not got by them by their own power and strength; as Psal. 44.3. For they gat not the land in possession by their own sword — but thy right hand, &c.

V. 55. {divided them an inheritance by line} Josh. 13.7.

V. 57. {dealt unfaithfully} Nothing more displeases God in children, than when they continue in that wickedness, which their fathers had begun.

{deceitful} Or, slack, or warping. The similitude, it seems, was commonly used by way of proverb. So Hos. 7.16. They return, but not to the most High: they are like a deceitful bow. As on the other side, to trust to his bow, Psal. 44.6. and elsewhere. And, a bow that will not turn back, used also proverbially, 2 Sam. 1.22. The reason of which expressions are best able to give an account of.

V. 58. {For they provoked him to anger} Deut. 32.21. By serving God otherwise than he had appointed.

V. 60. {So that he forsook the tabernacle of Shiloh} 1 Sam. 4.11. For their ingratitude he suffered the Philistines to take the Ark which was the sign of his presence from among them, and never brought it back to Shiloh again, Jer. 7.12, 14.

V. 61. {delivered his strength} See upon Psal. 63.2. to see thy power and thy glory.

V. 62. {Was wroth with his inheritance} His people, that were as dear to him, as our inheritance is to us.

V. 63. {The fire consumed their young men} They were suddenly destroyed, 1 Sam. 4.10.

{their maidens were not given to marriage} They had no marriage songs; that is, they were not married, Jer. 25.10. Revelations 18.23.

{given} Heb. praised.

V. 64. {their widows made no lamentation} They were so overwhelmed with grief, that they died themselves, and could not lament for their husbands, 1 Sam. 4.19, &c.

V. 65. {Like a mighty man that shouteth by reason of wine} Or, after wine: as others. Now by such similitudes the Scripture has a respect unto the nature of man, there being nothing usually, that affects the fancy more, among the vulgar, than the representation of such mighty men, and Giants, as appears by the many fables, with much applause, received among such, in all nations, concerning both the persons and actions, and habitations of Giants, and giant-like men. For the same reason the Sun also, Psal. 19.5, is represented to a strong man (or giant) that runs a race. See more upon Psal. 110.6. He shall fill the places, &c.

V. 66. {He smote his enemies} With diseases, 1 Sam. 5.6, was a reproach to them, 1 Sam. 6.4.

V. 67. {He refused the tabernacle of Joseph} That is, Shiloh, a town in the tribe of Ephraim, the son of Joseph: where the Ark had abided a long time, till it was taken by the Philistines: but after that, God would not have it to return thither any more, but after many migrations, 1 Sam. 6.12, &c. it was brought by David to Jerusalem, and placed in the tabernacle which he had prepared for it.

V. 69. {He built his sanctuary like high places} In some Bibles that I have seen, and used, it is printed very absurdly, like high places, instead of, like high palaces; Or, as some others, like high castles. Whereupon some conceive that the stability and perpetuity of the Church is here intimated. The Hebrew word רום does comprehend both. And indeed Solomon's Temple was like a Palace, for largeness and magnificence: and Herod's Temple, as it stood in Christ his time of his conversation among men, it was not only like a palace, but like a castle too, compassed about with towers and all manner of fortifications, as appears by the story of Vespasian's siege.

{Which he hath established} See before upon Psal. 68.16. yea the Lord will dwell in it for ever.

{established} Heb. founded.

V. 70. {He chose David also his servant} 1 Sam. 16.11. 2 Sam. 7.8.

V. 71. {From following} Heb. From after.

{to feed Jacob his people, and Israel his inheritance} 2 Sam. 5.2. 1 Chron. 11.2.

V. 72. {and guided them by the skilfulness of his hands} The Original word תבונות properly signifies Prudence: or if we will; with divers good Interpreters, precisely keep to the Hebrew, because it is a plural, Prudentias; that is, prudentiae; which plural is by some resolved into a kind of superlative, summa prudentia: that is, exquisite, or singular prudence. But prudentia, singular or plural, is the word in most other translations that I have seen. The Greek σύνεσις, expressed by the Latin intelligentia, may also import φρόνησις, prudence. But because Prudence does not properly belong to the hands, our Interpreters, it seems thought Skillfulness (which the Hebrew does also signify) more proper to this place. But I am of another mind, I must confess, and like prudence here much better. For if I be not mistaken, the intention of the Psalmist here, was to characterize a good King, by two excellent properties, which indeed comprehend almost all that can be said to the commendation of an absolute Prince. The first is, goodness; not counterfeit, or fictitious; but natural and sincere; εὐήθεια, in Greek, which comprehends justice, clemency, and many other virtues. But goodness though always commendable of itself, whatever it be; yet goodness without valor in a King, is but a lame commendation, and may probably make (there be examples enough to be found) an unfortunate both king and people. I conceive that valor is included in the word hand; the usual emblem of action and power. But again, because valor, without prudence and discretion, does more hurt oftentimes, than good; as valor is added to goodness, so prudence to valor: but not as a distinct virtue from it, because in very deed (as Philosophers also teach) valor, without discretion, does not deserve the name of valor; and may more properly be called rashness, madness, desperateness, or any thing, than valor. And we know that David is set out in the Scriptures, not as a good and pious Prince only, but also valiant: a mighty valiant man, and a man of war, 1 Sam. 16.18. By those two properties also does Homer, the Poet of Poets, characterize a good King: βασιλεὺς τ᾽ ἀγαθός κρατερός τ᾽ αἰχμητής: which has been accounted in after ages a complete Elogium of most exemplary Princes. However if this seem to relish of too much subtlety, which I profess I desire to avoid in such a work as this; I shall content myself with most Interpreters, by prudence of hands, to understand, prudent, discreet administration, and discreet carriage of all manner of businesses. For indeed, where such prudence is; valor, or at least, the effects of valor; either personal, or by Ministers and Officers well chosen, (that is, with judgment and discretion;) cannot be wanting.

PSALM LXXIX

TITLE

{Of Asaph} Or, for Asaph.

Verse 1. {The heathen are come into thine inheritance} The people cry unto God against the barbarous tyranny of the Babylonians; who spoiled God's inheritance, polluted his Temple, destroyed his religion, and murdered his people.

{thy holy temple have they defiled} Psal. 74.7.

V. 2. {The dead bodies of thy servant} The Prophet shows, to what extremities God suffers sometime his Church to fall, to exercise their faith, before he set to his hand to deliver them.

{fowls of the heaven} Psal. 74.14.

V. 3. {there was none to bury them} Their friends and kinsfolk durst not bury them, for fear of the enemies: or, there were so many slain, that the living sufficed not to bury the dead.

V. 4. {We are become a reproach to our neighbours} Psalm 44.14.

{a reproach to our neighbours} Whereof some came of Abraham, but were degenerate: and others were open enemies to your religion; but they both laughed at our miseries.

V. 5. {How long, Lord?} Psal. 89.46.

{shall thy jealousy burn like fire?} Will you utterly consume us for our sins, before you takest us to mercy?

V. 6. {Pour out thy wrath upon the heathen that have not known thee} Of imprecations in general, see before upon Psalm 35.4. Let them be confounded, &c. However, there be, of the most judicious, who think this imprecation (in form) may be resolved into a modest expostulation, as if he had said, or intended to say; Lord, how can it stand with your goodness and justice, to lay so much upon us, who are your peculiar people, who both know and worship you; and to be so indulgent to those, that are mere strangers? Though those that know thee not, nor call upon thee? But whether we take them as an imprecation, or expostulation, certain it is, that the aggravation is not properly (as it might seem at first) in that they know not God; (which in some cases would be an extenuation rather, according that of our Savior's, Jesus said unto them, If ye were blind, ye should have no sin, &c. John 9.41. And, That servant which knew his Lord's will, &c. But he that knew not, &c. Luke 12.47, 48.) but in that which follows, (the fruit and effects of that ignorance, perchance, though the same be done sometimes by them also, that profess they know God,) in the next verse, For they have devoured Jacob, and laid waste his dwelling place. These two verses (6 and 7) are used by the Prophet Jeremy also, but with some little alteration and addition, as will appear, if compared, Jer. 10.25.

V. 7. {For they have devoured Jacob} Heb. אכל, voravit, in the singular: He hath devoured; that is, unusquisque eum; every one of them; as some of the Rabbins here. Or else it may be, a י is wanting, which is supplied by Jeremy, Jer. 10.25. (See upon the former verse,) where the word is twice repeated, and both times in the plural.

V. 8. {O remember not against us former iniquities} Isa. 64.9. Which we and our fathers have committed.

{former iniquities} Or, the iniquities of them that were before us.

{let thy tender mercies speedily prevent us} And stay not till we be overwhelmed with our troubles.

V. 9. {O God of our salvation} Seeing we have none other Savior, neither can we help ourselves, and also by our deliverance, your name shall be praised. Therefore, O Lord, help us.

{name's sake} Josh. 7.9.

V. 10. {Where is their God?} Psal. 42.10 and 115.2.

{revenging} Heb. vengeance.

{revenging the blood of thy servants which is shed} Psal. 58.10.

V. 11. {Let the sighing of the prisoner come before thee} Though in respect of God they were justly punished for their sins, yet in consideration of their cause were unjustly vexed.

{thy power} Heb. your arm.

{preserve thou those that are appointed to die} Heb. reserve the children of death.

{those that are appointed to die} Which were captives among their enemies and could look for nothing but death, Psal. 44.22. He presses this upon God, as a thing most beseeming his infinite both power and mercy, to help them, when there is least hope: because man's extremity is God's opportunity. It is mentioned as the proper work of God, Psal. 102.20. To hear the groaning of the prisoner, to loose those that are appointed to death. And it is the property of all that are good and generous among men, to imitate God therein, so far as their power extends, If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain, if thou sayest, &c. Prov. 24.11, 12.

V. 12. {And render unto our neighbours seven fold} To wit, to our unmerciful neighbors, who in our calamity, when we expected pity and compassion, did cruelly insult over us, and upbraided us as other heathens did, of our vain confidence in our God; and made our temporal sufferings an argument of our false worship. Of this, and of desire of revenge in general, see, as before, Psalm 35.4. Let them be confounded, &c.

{Into their bosom} Isa. 65.6, 7.

V. 13. {sheep of thy pasture} Psal. 95.7 and 100.3.

{we will shew forth thy praise to all generations} Heb. we will number. That is, record the particular benefits for which you are to be praised. We ought to desire no benefit of God, but on this condition, To praise his Name, Isa. 43.21.

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

PSALM LXXX

TITLE

{Shoshannim} See Notes on Psal. 60, tit.

{Eduth} A contestation: wherein the Psalmist earnestly entreats God for freedom out of those miseries, which by his desertion had befallen him.

{of Asaph} Or, for Asaph.

Verse 1. {Thou that leadest Joseph like a flock} By Joseph, most understand the Tribe of Ephraim, the son of Joseph, which was the head of the ten Tribes, separated from Judah: so that the calamities of the ten Tribes apart by the Chaldeans, are conceived to be the subject of this Psalm. So Amos 6.1, 6, Judah is reproved, because not sensible of the afflictions of Joseph, ver. 6. that is, of the ten Tribes, carried into captivity about 150 years before the taking of Jerusalem by the same Chaldeans. Others, because mention is made of the Ark, (between the Cherubims) where God was said to dwell (of which see Exod. 25.22. And there I will meet thee, &c.) and that the ten Tribes were departed from the worship of the true God that was said to dwell there, and worshipped Idols, and by consequence had no interest either in the Ark, or in the God of the Ark; they therefore conceive that the ten Tribes cannot here be meant particularly; but by Joseph, they understand all the Tribes in general, as Psalm next, verse 5. This he ordained in Joseph for a testimony, &c. But the objection is in very deed of little consequence. For if the Psalmist may be allowed to address himself to the true God, for them that had forsaken him; why not as well to the God dwelling in the Ark, or among the Cherubims of the Ark; being an ordinary periphrasis, or expression of the true God in the Scripture? besides, as is well answered by some, though the generality of the ten Tribes had forsaken God; yet many there were of that division, who not only had forsaken them locally, 2 Chr. 11.16, 17. but also remaining among them, worshipped the true God in their hearts; nor did conform to the outward idolatrous worship of the rest, 1 Kings 19.18. Yet I have left me seven thousand in Israel, &c. A greater objection may be, as I conceive, though no notice be taken of it, from the next words, as we shall see there.

V. 2. {Before Ephraim, and Benjamin, and Manasseh, stir up thy strength} Why these Tribes should be joined, and why these only mentioned is a question; and whether all the Tribes in general, (of which see what has been already said upon the first verse) and Psal. 68.27. the Princes of Judah) or the ten only, be intended. They that would have all the Tribes included, say, that it is usual in the Scripture, by naming of some, to understand all; that the Tribe of Ephraim and Manasseh, before the Kingdoms were settled in the Tribe of Judah, were the chiefest Tribes, being Joseph's posterity: that these three Tribes, when all the Israelites, divided into four equal parts, encamped about the Ark, made one part, Numb. 2.17, 18, &c. and with reference to that ancient relation, though long after, might probably be named together. And besides, that Benjamin had a particular relation to the Tribe of Ephraim and Manasseh, because Benjamin and Joseph were not only brethren, as all the rest of the Patriarchs, all sons of Jacob: but also ὁμομήτριοι, as St. Basil here calls them, sons of one mother. This, upon a supposition that the twelve Tribes in general are the subject of these complaints. But that by some others, men of great judgment and learning, will not be granted: that all should be intended, and yet neither Judah, the very chief (in those days) of all the Tribes; nor the Temple, or City, far more considerable to the Jews in all their joys or sorrows, than life, or any thing else, should be mentioned. But they that object so strongly, and in my judgment plausibly enough, against the former, take no notice at all, (which I much wonder at) of one strong objection that may be made against their opinion. For if the ten Tribes only, or the Israelites, as then called, were here concerned; how comes Benjamin to be named; which was a distinct Tribe from the Israelites, and adhered unto Judah, when that unhappy division, by the revolt of ten Tribes, happened? In answer to this, all that I can think of (since I find nothing by others either objected, or answered about it,) that has probability, is this; That haply the words both of this and the former verse, were some ancient form of prayer used of old, when they were all one body, either upon the marching of the Ark, or some occasion of imminent danger, but an ancient public formula, whatever the occasion were; and as an ancient form, (which in prayer is ordinary, wherein many have been very scrupulous to alter any thing, either words, or matter, though sometimes for the best;) here used and retained, though alteration of times have now much altered the case. So Psal. 68.1. Arise, O God, &c. was an ancient form, as is noted there: and so again, Psal. 132.8, 9, 10. Arise, O Lord, &c. Let thy Priests, &c. For thy servant, &c. as appears by 2 Chr. 6.41, 42. As for the conjunction of these three Tribes, in general, this also, besides their encamping together, is observed, that they, or the remnants of them, dwelled together in Jerusalem with Judah, after the captivity; as is recorded 1 Chron. 9.3.

V. 3. {Turn us} Or, Return us. To wit, out of captivity.

V. 4. {How long wilt thou be angry against the prayer of thy people?} The faithful fear God's anger, when they perceive that their prayers are not forthwith heard.

{wilt thou be angry} Heb. wilt thou smoke.

V. 5. {Thou feedest them with the bread of tears} 1 Kings 22.27. Psal. 102.9. Isa. 30.20. See upon Psal. 42.3. My tears.

V. 6. {Thou makest us a strife unto our neighbours} Our neighbors have a continual strife and war against us.

V. 7. {Turn us again} See verse 3.

V. 8. {Thou hast brought a vine out of Egypt} See Isa. 5.1, &c. Now will I sing to my well beloved, &c. For the vineyard of the Lord of hosts is the house of Israel, &c. And Jer. 2.21. Yet I had planted thee a noble vine, &c. Seeing that of your mercy you have made us a most dear possession to you, and we through our sins are laid open for wild beasts to devour us, declare again your love, and finish your work that you have begun, Psal. 44.2.

{cast out the heathen} Psal. 44.2.

V. 10. {The goodly cedars} Heb. the cedars of God.

V. 11. {and her branches unto the river} To wit, Euphrates, as Psal. 72.8. He shall have dominion, &c.

V. 12. {broken down her hedges} Psal. 89.40. Isa. 5.5.

V. 13. {The boar} Or, That is, the boar.

{The boar out of the wood doth waste it} That is, as well they that hate our religion, as they that hate our persons. Or more probably, if any such interpretation be allowed, that is, that in this allegory of wild beasts, the boar out of the wood, and the wild beasts of the field, must be interpreted of different parties; which is not necessary: but if any such; more probable, that by the wild boar, as some interpret here, the tyrants themselves or Great ones, that were chief actors in this sad tragedy, and set others on the work: and by the wild beast of the field; (as some Rabbins conceive, that the word חית properly imports,) the reptilia, that is, crawling beasts or vermin, the common soldiers, and other inferior people, should be understood. But, as was intimated before, it may very well be, and it is the more received opinion, that by both those particulars in the allegory, one and the same thing is literally intended; to wit, very barbarous and cruel enemies.

V. 14. {look down from heaven} They gave not place to temptation, knowing, That albeit there were no hope on earth, yet God was able to succor them from heaven, Isa. 63.15.

V. 15. {And the vineyard which thy right hand hath planted} There be two words in this verse, כנה, (here translated vineyard) and בן (here, branch) about which there is great controversy. As for the first, it is nowhere extant but in this place; the Rabbins can tell us nothing of it, of certainty, and all that either by them, or any other, is said of it, is either grounded upon the etymology; as it is conceived to be a derivative of כן, which signifies aptare, firmare, disponere, &c. or upon the context here, being thus joined with the verb נטע, which signifies to plant. Upon the first ground, some translate it, a base, or prop, or stay: such as are used about vines, to bear the branches, and sometimes the body: and upon the second others, a vine; as here: or, a plant. But there be, who think that כ is here instead of ג: and thereupon render hortum, that is, a garden. Some think it to be an Egyptian word: but I see little ground for it, except all words, but once to be found in the Scripture, must be concluded to be strange words. However, if Egyptian, yet so it would, as they interpret it, signify a plant; so that all this variety comes to one effect, and makes no considerable difference of sense. As for the other word בן, I know not why there should be any difference about it. It is true, the ordinary signification of it is, a son: but it is as undoubtedly true, that it signifies sometimes a bough, or branch, as Gen. 49.22. twice in one verse; Joseph is a fruitful bough, &c. besides בנות the feminine of it, properly daughters, there also translated branches: which signification being very proper and natural here, why any should rather choose the former; because more ordinary, and thereupon tell us, that Christ is meant; or, as some others, that Solomon; I see no cause.

{that thou madest strong for thyself} So that without your leave, no power can prevail against it; and which as a young bud, you raisest up again, as out of the burnt ashes.

V. 16. {they perish at the rebuke of thy countenance} When you in your anger deliverest it over to the sword of the enemies, Psal. 39.11.

V. 17. {Let thy hand be upon the man of thy right hand} By the man of thy right hand most understand, the man of your love, as Benjamin (properly, a son of the right hand) was to Jacob. And by hand, understanding power and protection, is as usual. See upon Psal. 74.16. thou hast prepared: they make this to be the meaning; Protect and defend the man of thy right hand, that is, say some, that vine, that branch, which has been so dear unto you; upon which you have bestowed so much cost; taking the word man, not, as properly, personal, but as they call it, real, referring to the particular thing, spoken of before, whether man, or whatever else it be. To this purpose they bring, the man of hunger, for a hungry: and a man of chidings, for the object of chidings; a man of war, for a warrior, and the like. Wherein nevertheless there is a manifest difference: because man in these phrases, though not principally intended to signify a person; yet it refers to a particular man, not any thing else; and therefore may be called personal: whereas here it is (as they expound) otherwise; referring immediately to a vine, and in that vine, metaphorically, to a whole Nation. Others therefore by the man, understand the King of the Israelites, whoever he was that had right to that kingdom, in those calamitous times. But they are put to it, to give a reason, why the Psalmist should pray, not only for an idolatrous wicked King, but for an usurper, whose predecessors had impiously revolted from their lawful King, the King of Judah. So that after they have said as much as they can to that purpose, they come about again, and would rather have the whole Church understood. And by the son of man, the more ordinary sort of people, that none might be excluded from the benefit of these prayers. Others finding but little probability in this exposition, would have the Messiah intended, either in both places; or at least, Christ in the first, the man of God's right hand; and the Church in the last, by the son of man. The Chaldee Paraphrast refers it either to David personally; which is not so likely; or to some, whether Messiah or other, that had interest in the promises, made by God unto David. For he translates, as Geberard expresses him, Sit manus tua super virum, cui jurasti in manu dextera tua; that is, Let your hand be upon the man to whom you have sworn by your right hand. Wherein I make no question, but he had a respect to Psal. 89.35. Once have I sworne by my holinesse, that I will not lye unto David, and Psal. 132.11. That hath sworne in truth unto David, &c. I am so far of his mind, though in this exposition of the man of thy right hand, I will bind no man to follow him, since the first may stand as probably: yet so far of his mind, as peremptorily to conclude, that if the Psalmist his intention was that way, as to recommend any unto God by these words, the surest way of exposition must be grounded upon these words concerning David in the same Psalm, I have laid help upon one that is mighty, &c. I have found David my servant, &c. With whom my hand shall be established; mine arme also shall strengthen him: verse 19, 20, 21. So that both the man of thy right hand, and the son of man, be understood of some one, nor divers, but the same, whether man or people, that were conceived to have interest in these expressions and promises, uttered of and to David at first, personally. And since David was so much concerned (as all men are in theirs) in his posterity, and that God's promises to him were most concerning his issue, and the stability and perpetuity of his people and kingdom after him, the Psalmist might very well, in desiring God, in that sense, to strengthen David, (as surviving in his posterity, though deceased himself personally, many ages before) intend any, whether king or people, that had relation unto David, either of people or progeny: and so David the immediate object of the words, and yet in him, either the ten Tribes, or all the twelve in general. Had it been for these words, which gave me so much light, to which I was happily guided by the Chaldee Paraphrase, I must confess I have found so little satisfaction otherwise from any Expositors, that I should have been bold to have ventured upon another exposition, quite different from any of these; but not less literal, or proper to the words, as I conceive. Wicked men, we know, whom God does employ to execute his just judgments, are called the sword, and the hand of God; as Psal. 17.13, 14. From wicked men, which are thy sword: from men of the world, O Lord, from men of thy hand, &c. And how God does use to strengthen such, Isaiah declares at large, Therefore their habitations were of small power: they were dismayed and confounded, &c. 37.27. And the Prophet Habakkuk says, that God has ordained and established (or strengthened, as the word imports) such, for correction, 1.12. And as for God's right hand, though commonly mentioned against the wicked in the defense of his people; yet is that also sometimes turned (and so mentioned) against God's own people too; as Lam. 2.3, 4. He hath drawn back his right hand from before the enemie, &c. He hath bent his bow, he stood with his right hand as an adversary, &c. or that instead of a prayer, it might be made an imprecation of these words. But I rather adhere to the former interpretation, as more agreeable to the sense of other Expositors: but especially to the 15 verse, where some of these words are used, and would not probably (though sometimes by a figure called antanaclasis, it be so:) be repeated here so soon but to the same purpose. Some further confirmation we have also from Isa. his words: Fear thou not, for I am with thee: (they are directed to the Church in general, not to any particular) be not dismayed, for I am thy God; I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness, 41.10. I must not omit that some have thought Zerubbabel the particular man (if any particular) intended by these words: which if we could grant the twelve Tribes in general, the subject of these complaints (which we cannot well, as said before) we should not altogether dislike. There be some things in the Prophets, as Haggai, and Zechariah, spoken of him, that would fit very well to this purpose. But I have said enough.

V. 19. {Turn us again, O Lord God of Hosts: cause thy face to shine upon us, &c.} See verse 3. We had this verse before; but with some alteration verse 3 and 7. so that although it be the same in substance, and so repeated in this Psalm three times in all; yet there is diversity to be observed in every verse; as thus: ver. 3. O God: ver. 7. O God of Hosts. And here, (last verse) O Lord God of Hosts. Of which observation I would not make any great mystery, but that this addition of words makes the speech somewhat more rhetorical and pathetical. O God: O God of Hosts: O Lord God of Hosts. But besides this, there is other use to be made of such observations; of which see upon Psal. 34. last verse, that trust in his strength. And for those words, cause thy face to shine: see upon Psal. 67.1. cause his face to shine.

PSALM LXXXI

TITLE

{Gittith} See the Notes on the title of Psal. 8.

{of Asaph} Or, for Asaph.

Verse 1. {Sing aloud unto God} It seems that this Psalm was appointed for solemn feasts and assemblies of the people, to whom these ceremonies at such times were usual.

V. 3. {in the new moon} This they did also in other feasts, Numb. 10.10.

V. 4. {For this was a statute for Israel} Levit. 23.24.

V. 5. {This he ordained in Joseph for a testimony} Joseph is put for all Israel, because he had the double portion, which was one part of the birth-right, 1 Chron. 5.1, 2. So is Judah sometimes, because he had the government; which was the other part, Gen. 49.10.

{when} Or, because.

{when he went out through the land of Egypt} Or, when he went out of the land of Egypt: or from the land of Egypt; as the Septuagint renders it: taking על for מעל, which is not without example. The Law was given we know concerning the Passover, at their going out of Egypt properly; and the laws concerning other feasts in the wilderness, in their way from Egypt to the Land of Canaan. Some retain the propriety of the word על and refer the words to God, As he went out (as elsewhere he is said, to go out before his people) against the land of Egypt. So Junius, and some others. But I conceive the former more probable.

{where I heard a language that I understood not} A people of a strange speech, and a hard language, whose words you can not understand, according to Ezekiel's expression, 3.6. one of the least grievances of travelers in foreign countries: mentioned also by the Prophet Jeremy, as a judgment: Lo I will bring a nation upon you from far,—a nation whose language thou knowest not, neither understandest what they say, Jer. 5.15. Were it not for those places, I should think the better of their interpretation, who make this to be the meaning: I heard a strange language; a language (or a lip, according to the propriety of the Hebrew word:) that had not been heard before among men: to wit, the language, or the voice of God. The mention of this so great and so unusual favor, and honor done to the Israelites, would have been very proper in this place, where divers others, very great, but not so extraordinary and miraculous, are mentioned. Moses where he rehearses divers particulars of that nature, wherein God had magnified himself, and manifested his love towards the Israelites, speaks of it, as of the highest, and gives it the first place, with answerable sublimity of words. For aske now of the days that are past, &c. Did ever people hear the voice of God, speaking out of the midst of the fire, as thou hast heard, and live? Deut. 4.32, 33. and again in the 36 verse, Out of heaven he made them to hear his voice, &c.

V. 6. {shoulder from the burden} Isa. 9.4 and 10.27.

{were delivered} Heb. passed away.

{from the pots} Psal. 68.13. Though ye have lyen among the pots, &c. If they were never able to give sufficient thanks to God for this deliverance from their corporal bondage, how much more are we indebted to him for our spiritual deliverance from the tyranny of Satan and sin!

V. 7. {calledst in trouble, and I delivered thee} Psal. 50.15.

{in the secret place of thunder} By a strange and wonderful manner, out of the clouds whence thunder came, Exod. 14.19, 20. and 19.16. Or, as some others, in the secret place of thunder, that is, out of the black cloud, from whence God speaking, a rattling noise was heard, as it were of a thunder: So John 12.28, 29. when a voice came from heaven to Christ, the people that stood by and heard it, said it thundered. Other interpretations there be of these words, but not any that can satisfy, besides these.

{proved thee at the waters of Meribah} Exod. 17.5. He opposes their extreme ingratitude and infidelity, to God's great goodness towards them, which sets it out the more; according to that of the Apostle, But God commendeth his love towards us, &c. Rom. 5.8. Some translate usque ad aquas: that is, unto, (or, until) the waters of Meribah: as if he said; after I had proved you, and borne with many provocations, even to the waters of Meribah, and by that time knew you sufficiently, yet from those waters, (Exod. 17. &c.) you did advance to mount Horeb; where, passing by all former provocations, for which you did deserve to have been rejected, I gave you the Law; immediately mentioned in the following verses.

{Meribah} Or, strife.

V. 8. {Hear, O my people} He condemns all people that are not attentive to hear God's voice, and to give obedience to the same.

V. 9. {There shall no strange God} Or, let no strange god.

{neither shalt thou worship} Or, neither worship.

V. 10. {open thy mouth wide, and I will fill it} Enlarge your desire never so much, and it shall be satisfied, Psal. 37.4. Eph. 3.20.

V. 12. {So I gave them up to their own hearts lust} Acts 14.16.

{unto their own hearts lust} Or, to the hardness of their hearts, or, imaginations.

V. 13. {O that my people had hearkened unto me} God shows, that the obedience of his people is as pleasing to him, as things wished for to men, Deut. 5.29. Isa. 48.18. 1 John 3. See before upon the title of Psalm 72. of God's conditional promises, out of Ezek. 33.13, &c.

V. 14. {and turned my hand against their adversaries} If they had obeyed me, ver. 12.

V. 15. {haters of the Lord should have submitted themselves unto him} Psal. 37.20. Rom. 1.30.

{submitted themselves} Or, yielded feigned obedience, Heb. lied. Psal. 18.44. See more there.

{but their time should have endured for ever} If the Israelites had not broken covenant with God, he would have given them perpetual felicity. So Matt. 23.37. O Jerusalem, Jerusalem, thou that killest, &c. how often would I have gathered, &c. and ye would not?

V. 16. {with the finest of the wheat} Heb. with the fat of wheat. That is, with most fine wheat, and abundance of honey.

PSALM LXXXII

TITLE

{of Asaph} Or, for Asaph.

Verse 1. {God standeth in the congregation of the mighty} The Prophet shows, that God, who is present among Judges, observes whether they do their duty or no, that he may reward or punish them.

{mighty} Or, God; that is, his own Congregation: The noun is repeated instead of the pronoun, as Numb. 10.29. Luke 3.19. and elsewhere. Or, the Congregation of God; that is, of lawful Magistrates, which God owns as his ordinance, &c. Rom. 13.1, 2.

{he judgeth} Or, he should judge.

{he judgeth among the gods} That is, Judges, or Magistrates: as Exod. 22.8, 9, &c. The reason of it, see John 10.34, 35. Is it not written in your Law, &c. They ought to judge according to his law, that the sentence might be God's, and not theirs: but they did not so, ver. 2, &c. 2 Chron. 19.6.

{gods} Exod. 22.9.

V. 2. {How long will ye judge unjustly} For thieves and murderers find favor in judgment, when the cause of the poor and godly cannot be heard.

{accept the persons of the wicked} Deut. 1.17.

V. 3. {Defend} Heb. Judge, Psal. 43.1.

{do justice to the} Heb. justify the.

{and needy} Not only when he cries for help, but whensoever you know that his cause requires aid and support.

V. 4. {Deliver the poor and needy} Prov. 24.11.

V. 5. {All the foundations of the earth are out of course} Some, by foundations, &c. understand the corrupt Judges or Princes before spoken of; which is not so likely, because having said so much of them before, this expression, by those words, if meant of them, would rather fall, than rise. Others would have the Laws, and administration of Justice, upon which Common-Weals are chiefly founded, to be intended. But that these are elsewhere so called, we do not find: and besides, he would so but say the same thing as before. For if the Judges be corrupt and wicked, it will of necessity follow, that judgments be perverted. I therefore take the words as proverbially used, to imply an universal confusion of the state, arising especially from their impiety, and perfidious dealing, that should have been the chief pillars of it. The Grecians also used to say, τὰ ἄνω κάτω, to the same purpose: whence was his jest, shall I say, or prophecy, (for I find it recorded as a prophecy; and it fell out indeed, as he expected,) who when he died, would be buried upon his belly, because he expected that all things should shortly be turned upside down, and then he should lie right.

{earth} Or, land.

{out of course} Heb. moved.

V. 6. {I have said, Ye are gods} John 10.34.

V. 7. {But ye shall die like men, and fall like one of the Princes} This translation is old enough, it is confessed; and that is all that can be said for it, or that could move any man to embrace it. For otherwise, the very context, and reason of sense would move a man to suspect that it is not right, and that somewhat else was intended. For what a thing were this, to tell Judges or Magistrates, that although they are styled Gods, yet they shall die like Princes, or like one of the Princes; who also (all Princes) are Magistrates, and somewhat more than ordinary Magistrates. According to the Hebrew, word for word, it is: and as one Princes ye shall fall: Which some to make a little plainer, translate, Et sicut quilibet; or, velut unus, (e quibus, scil.) principes, cadetis; that is, and ye Princes, shall dye as one; or, any one: that is, as any ordinary man, even the meanest, who among the rest of men make but a number, as it were; neither are otherwise taken notice of. It is an elegant and emphatical expression. Neither did we appeal to common sense without cause, since even in the writings of ancient heathens, we find divers expressions to that purpose. Ut enim caeterorum hominum, (there is our אחד here; or, one,) ita principum, illorum etiam qui sibi Dii videntur, aevum omne & breve, & fragile est; So one of them speaking before, and to a great Emperor, I know not, whether all Christian Princes would be well pleased to be told so much; or they who by their place should tell them of it, use to discharge their duties so faithfully. These Heathens may shame them one day, if they do not. But who would expect such a lesson from an ordinary Comic? yet his words (his words I say: I go no further;) savor of so much piety, if well applied; and are so consonant to the Scripture, and so much to our purpose, that I cannot omit them, though from such a one: Unus tibi hic dum proprius sit Jupiter, Tu istos minutos Deos flocci-feceris; says one there, calling himself Jupiter, because he was master of the house, in opposition to the rest of the same house, under his government. The other answers, Nugae sunt istae magnae: quasi tu nescias Repente ut emoriantur humani Joves.

V. 8. {for thou shalt inherit all Nations} All the earth is your, by as true a right as inheritance; therefore let not evil Judges oppress your people.

PSALM LXXXIII

TITLE

{A song or Psalm} Psal. 48, tit. This Psalm seems to be composed as a form of prayer, when the Church was in great danger by reason of her enemies perhaps in Jehoshaphat's time, 2 Chron. 20.1.

{of Asaph} Or, for Asaph.

Verse 1. {Keep not thou silence, O God} Psalm 28.1 and 35.22.

V. 2. {thine enemies make a tumult} He calls them God's enemies, which are enemies to his Church.

{hate thee} Psal. 81.15.

V. 3. {against thy hidden ones} God's Saints are his secret ones; for he hides them in the secret of his Tabernacle, and preserves them from all dangers, Psal. 31.20.

V. 4. {let us cut them off from being a Nation} They were not content to take the Church as prisoner, but sought utterly to destroy it, Jer. 11.19.

V. 5. {consent} Heb. heart.

{against thee} Acts 9.4. They thought to have subverted your counsel, wherein the perpetuity of the Church was established, Psal. 2.1.

V. 6. {The Tabernacles of Edom} Alluding to the manner of them that dwell in tents, 2 Sam. 20.1.

V. 7. {Gebal} The Inhabitants of Gebal, (or Gebana, as Pliny, and some other ancients call it, a city of Phoenicia, near to Sidon; mentioned Ezek. 27.9. where the pride and greatness of Tyre is set out: The ancients of Gebal, and the wise men thereof were in thee thy calkers: and the inhabitants of it, from thence denominate Giblites, or Giblikes mentioned 1 Kings 5.18. And Solomon's builders, and Hiram's builders did hew them, and the Giblites; as in the margin there, according to best translations: not as it is in the Text, and the stone-squarers which is expressed out of the Chaldee Paraphrase. But that it is a proper name, appears besides by Josh. 13.5. And the land of the Giblites, &c. All other Names here occurring, verse 6, 7, 8. are known names, often mentioned in the Scriptures.

V. 8. {they have holpen the children of Lot} That is, the Moabites and Ammonites; who it seems were chiefest in this confederacy. Whence some of the chiefest Expositors infer very probably, that this Psalm was composed in Jehoshaphat, King of Judah, his time: in whose reign, as we read, 2 Chron. 20. the children of Moab and Ammon, with divers others, in great number, invaded the land. The story is there at large. It stands with much probability; though some, (upon what good grounds I know not) be of a different opinion.

{they have holpen the children of Lot} Heb. They have been an arm to the children of Lot.

V. 9. {as unto the Midianites} By these examples they were confirmed that God would not suffer his people to be utterly destroyed.

{Midianites} Judg. 7.22.

{Sisera} Judg. 4.15, 24.

V. 10. {as dung for the earth} Trodden under feet as mire, 2 Kings 9.37. Zeph. 1.17.

V. 11. {their nobles} Or, them, and or even their nobles.

{Oreb} Judg. 7.25.

{Zebah} Judg. 8.21.

V. 12. {Let us take to our selves the houses of God in possession} It appears their spleen was against God: they aim at his houses, both his synagogues, and the houses of his people among whom he dwelt.

V. 13. {O my God, make them like a wheel} The Hebrew word גלגל does sometimes signify a wheel, in the proper signification; as also, a globe, or sphere. Most interpreters are for that signification here, and think it must be understood of a wheel, globe, or rolling thing, in a steep place. But that needs not. For the bare turning of a wheel, as it is used in a cart, or chariot, may very aptly express the miserable condition of a restless spirit: and the Grecians to that very purpose use their ῥόμβος, proverbially, which signifies properly a top, such as boys by scourging make turn round. But comparing with Isa. 17.13. where the sense of this verse is more fully with addition of some words, none omitted that are here expressed; it will easily appear that the word here is not intended by the Psalmist for a proper, but metaphorical wheel; such a one as the whirlwind does raise into the air out of the dust of the ground. His words are; They shall flee afar off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing (so is the Hebrew גלגל there translated: but by some others, better, velut pulvis rotatus; that is, as dust whirled about,) before the whirlwind. The same word is used by the same Prophet in another place, Isa. 5.28. used there in the proper notion of a wheel; but with relation to the metaphorical: their horses hoofs, says he, shall be counted like flint, and their wheels like a whirlwind.

{as the stubble before the wind} Utterly disperse them, as chaff is blown away with the wind.

V. 14. {as the flame setteth the mountains on fire} Perhaps he means the trees on the mountains, which sometimes are fired with lightnings. See Notes on Psal. 29.6.

V. 16. {that they may} Or, that men may, as ver. 18.

{that they may seek thy Name} That others, seeing your judgments on them, may be converted: for he wishes the destruction of these enemies, ver. 10, 17. See more upon Psal. 59.13. Consume them in wrath, &c.

V. 18. {that thou whose name alone is JEHOVAH} See of it upon Psalm 68.4. by thy Name JAH.

PSALM LXXXIV

TITLE

{Gittith} See the title of Psal. 8.

{A Psalm for the sons of Korah} See the title of Psal. 48.

{for} Or, of.

Verse 1. {How amiable are thy tabernacles?} The Psalmist complains, that he cannot have access to the Church of God, to make profession of his faith, and to profit in Religion.

V. 2. {longeth} Psal. 42.1, 2. Of David his wonderful zeal and ardent longing for the House of God, and religious duties there performed, see upon Psal. 27.8. Seek ye my face, &c.

{for the Courts of the Lord} Wherein the Tabernacle was placed.

V. 3. {Yea the sparrow hath found an house, &c.} According as we resolve concerning the subject and occasion of the whole Psalm; so must we, differently, concerning the scope and meaning of these particular words. All Expositors seem to agree upon it unanimously, that David wrote it in some one of his flights and persecutions, whether by Saul, or Absalom, when he had not free access to either Ark or Tabernacle; and was deprived of the benefit of holy assemblies and solemnities: after which, how earnestly he was wont to long, we have elsewhere showed, as upon the 2 verse has already been noted. See the reference there. Upon this supposition, concerning the whole, this will be the meaning here: David in his wonted zeal bewails himself, and in a poetical strain (as fond and passionate lovers are wont to catch at any such occasion) expostulates and complains, that his condition should be worse than that of Birds, who had less to do with the house of God than he, and yet had free access unto it, who was denied him. This is the common Exposition, and may still be, for me; I find no such inconvenience in it, that should make me to oppose this general consent. Yet mine opinion is somewhat different; to wit, that not David's absence, but their distance, who lived in the remote parts of the land, and were wont, according to the Law, Exod. 23.17. thrice every year (besides what they might do of their own accord) though some deserts and wildernesses, and many other difficulties, in many companies together, to repair to the set-feasts and solemnities in Jerusalem; that these, I say, are the proper subject of this Psalm, or Song: written (as I conceive) in their behalf, to be used or sung by them upon the way, for their comfort and encouragement. That most part of the Psalm tends to that purpose, or at least, fits very well, may appear by the most approved Expositions of greatest part of it: why all should not, I see no reason at all to the contrary. Now upon this supposition, I should say, that these birds are mentioned, as examples of studious and sedulous creatures, which to compass their ends, that is, to provide themselves of a convenient place, both of rest and safety to themselves and their young ones, spare no labor, but seek far and near, till they have sped, whether in private or public houses, as particularly, the Temple itself; that the consideration of these, might serve for a poetical (for that must still be taken into consideration) encouragement; unto these weary Travelers, to put them in mind, that since all their welfare, both spiritual and corporal, and all their security, depended on their relation to that house, and their interest in, and to, those solemnities, they should not think much of their pains. If any objection can be against this Exposition, it must be from the words, ver. 9, 10. where David seems to pray for himself: of which more shall be said there. But a greater objection against the common opinion we shall find in the 7 verse. However, I do not peremptorily determine: I do but propose, as a thing that may be further considered of. There be other doubts concerning this verse, which we are now to take into consideration.

{where she may lay her young, even thine altars, O Lord} No man can well imagine, how birds should nest in the very altars, if either the structure, or the daily use of them, and frequency of people about them be considered. But thine altars some interpret, near thine altars, and suppose there might be trees near. It is not a very likely supposition; nor much to the purpose; if it were so. Except those trees were so near, (which we know was not) that they should be accounted as part of the altars themselves; which would be precisely understood here, according to the expression, to preserve the emphasis of the words. Others therefore by altars here, understand the Temple itself: which would do very well, if it could be confirmed by any pertinent examples, where the word altar is so used. For though in point of worship, altar and Temple might be used promiscuously, yet in a thing that is proper to the Temple, that altar should be put for temple, is much more unlikely. Besides, if the Rabbins' testimony, as in this case it should be considerable, they precisely deny that any Birds were suffered to come into the Temple: neither could, if suffered (which perchance would have been difficult to hinder) nest there; because of the evenness of the roof. They tell us of high places, and altars there, everywhere, which they would have the altars here mentioned. But these to be the object of David's longing, or of his expression, in reference to those that came from afar off to worship at Jerusalem, were too absurd to imagine. The way that has been found by some, and is followed by most, to clear all this, is by a different connection, or syntax, of the words, leaving out the supplement even, and taking that which follows, thine altars, O Lord of hosts, &c. as an abrupt and pathetical exclamation; as if he had said: O for your altars, O my God: where, and when shall I be so happy? your altars, your altars, &c. Or, making that of the Birds to come in by way of parenthesis, to join the latter part of the verse with the second, My soul longeth, &c. which is the way that some of the Rabbins also do follow. The difference is in the coherence of the words: the sense is the same, either of these two last ways. And since we have so much authority for the clear way, as the consent of so many Interpreters, not above one that I can find, and he but faintly, dissenting; I know no reason, why we should rather embrace that which is more dark, and inextricable.

{Blessed are they that dwell in thy house} See upon Psalm 15.1. Who shall abide in thy Tabernacle, and Psal. 23.6. I will dwell, &c.

V. 5. {Blessed is the man whose strength is in thee} That is, who will not be dismayed from a good purpose, and necessary duties, by apparent difficulties, but puts his trust in you; whose confidence is in your, not his own strength. Or, according to Junius, Happy those, who are enabled by you, to undergo these ways (or this journey) according to their own heart's desire.

{in whose heart are the ways of them} I know not what this (of them) does make here: it does very much obscure the truth, and hardly affords any sense at all. The old translation, in whose heart are thy ways, was much better. In the Hebrew it is, word for word, in whose heart are the ways; or, properly, the high ways מסלות which lead into your house, that is; spoken of, and to travelers; as all, or the far greater part at least, of Interpreters, do grant. His meaning is, They that heartily desire to come to your house to worship you at the set time, though they dwell far off. The words will afford this sense also, Viae sunt strata in medio eorum; as some very learned would have them translated; that is, say they, There are convenient high-ways to lead them from their several habitations to Jerusalem. But I do not conceive it so proper to the place.

V. 6. {of Baca} That is, of mulberry trees, which was a dry place, so that they which passed through must dig pits for water: (signifying That no lets can hinder them that are fully bent to come to God's house, neither does God use to fail them.) It may be the place mentioned, 2 Sam. 5.23, 24. It is said that the nature of the mulberry tree is, to delight in hot and dry places. See more upon the next words.

{the rain also filleth the pools} Unto these godly Pilgrims in their need and want of water, (one of the greatest miseries that can befall poor travelers, in hot countries especially) he proposes a double succor; the one from their own industry, by digging wells: which in the former member, Who passing through the valley, &c. denotes, (in case the first fail, because springs are not everywhere to be found) from God immediately, filling their pools or cisterns, prepared for that purpose, with a plentiful rain. This is the most literal sense, as I conceive; and most received. Yet is not their interpretation, because it favors of more acute sense, as long as the words will bear that too, (but first it must be known, that the word ברכות by most, in this place, translated pools; does oftener signify blessings) altogether to be rejected, who thus translate: Qui transeuntes per vallem mori, fontem constituunt eam, quos etiam benedictionum operit pluvia: which is by them (for out of the translation itself hardly would any man gather any such thing) further explained to this effect: Who though they pass through dry sandy places, yet comfort themselves with the remembrance of that divine Fountain to which they are going; yea though a rain of blessings, (that is, plentiful rain;) and stormy showers overtake, and cover them; yet through thick and thin, through fair and foul, they go on cheerfully to their God. This, though very different from the former interpretation, as to this particular verse; yet to the general scope, both come to one effect. But they that have translated מורה (here) rain a doctor, or teacher, (which is sometimes the signification of it) they go so far from the general drift and scope, as that I think it needless to trouble the reader with their mistakes.

{filleth} Heb. covereth.

V. 7. {from strength to strength} Or, from company to company. They are never weary, but increase in strength and courage, till they come to God's house.

{every one of them in Zion appeareth before God} Some, because of the ambiguity of the word אל which is either a preposition, importing apud, ad: or a noun substantive, signifying God: according to this latter signification, translate; videbitur Deus Deorum in Sion: but agree in their exposition with the former, in the general meaning; to wit, That these godly travelers shall at last reap the benefit of their long trouble, in that they shall all see God; or appear before God. An excellent type of our perpetual, and, most troublesome pilgrimage in this world, to be rewarded after with the beatifical vision of God, in a better world. But here is a great question; and they are much put to it, that would have David to have written this Psalm, when persecuted by either Saul, or his own Son Absalom, to give a satisfactory answer, how Zion comes here to be named. For all Saul's time, the Ark was not there; Zion was then no more, than every ordinary hill. The persecution by his Son, was so soon ended, that it stands with little probability that David should so complain for that time of absence; making no mention at all (which is well observed by some) in all this Psalm, (which in other Psalms, when he complains of his absence forced by the violence of persecution, he does: as Psal. 42, &c. 61.) of any sufferings in any other kind at that time, when (upon that supposition) in so much danger of losing both crown and life at one time. This has made some very judicious Expositors to forsake the common opinion, of David's writing of this in exile, and time of persecution: and to think his absence, (that also forced, in some sense; and much against his will) in the prosecution of his wars, when himself was present in person, to be the more probable both time and occasion of it. This I should far sooner believe, than what is commonly believed by others about it. But what I think most probable, I have already delivered upon the third verse, yea the sparrow, &c.

V. 9. {and look upon the face of thine anointed} That a King, either David, or some other, is intended by that expression, is the opinion of most; and to me too, seems most likely. Though there be different interpretations too, if I would make use of them against my own judgment. The Chaldee Paraphrast understands it of the Messiah, that was expected; and so most Rabbins after him. Now that these holy travelers should be appointed in their way, and solemn form of praying, to remember their King, I think no man will think strange. But then it follows in the next verse, For a day in thy courts, &c. I had rather be a door-keeper, &c. which being added as a reason of the former prayer, will not make good coherence, except we conceive the prayer, and look upon the face, &c. to be uttered by David for himself in his own person. For therefore he prays that God would be gracious unto him, and speedily deliver him from this banishment, and the sad consequence of it, his absence from God's house; because such an opinion he has of it, that, &c. If therefore David speaks this of himself, and in his own person, this may seem inconsistent with our appositions concerning the subject of the Psalm, declared before upon the third verse. I did foresee this before, as I mention it here; and yet did not think it a sufficient ground to make me change my opinion. First, because I do not think it altogether impossible, that David, though he intended it especially for the use of others, yet in penning of the Psalm, might insert somewhat in his own person. And as for the consequence, it may be very good, without any relation to any such forced absence, if David pray, that God will look upon his face, or bless him, because of his extraordinary love and affection (best known unto God himself) to his house and service. It may be all Kings that have loved the house of God, as David did, have not sped so well as David, in point of temporal rewards. All times are not alike. There is somewhat else that God has in store for them that love him, besides temporal rewards; or else David himself, I believe, did miss of that, which he chiefly expected. However, that consequence will be made good by David himself, the best Interpreter of himself, Psal. 132.1, 2, &c. Lord remember David, and all his afflictions: How he sware unto the Lord, and vowed unto the mighty God of Jacob, Surely I will not come, &c. untill I find out a place for the Lord; an habitation for the mighty God of Jacob. Lastly, it is not absolutely necessary, that this For, &c. of the tenth verse, should refer to the prayer for David: it may cohere with some of the former verses, and that of David (as elsewhere divers like) inserted by a parenthesis. Neither need I be very solicitous to answer all objections, since I leave it free to the reader, to follow what himself shall like best.

V. 10. {better than a thousand} He wishes to be but one day in God's Church, rather than a thousand among worldlings; and to be a perpetual servant in God's house, as Exod. 21.6. though in the meanest place, than to dwell at liberty among the wicked.

{thousand} Or, thousands elsewhere.

{I had rather be a doorkeeper} Heb. I would choose rather to sit at the threshold.

V. 11. {a sun and shield} The giver of all good to his, and protector of them against all evil.

{shield} Gen. 15.1. Psal. 119.114.

{the Lord will give grace and glory} Favor with him, and honor before others.

{no good thing will he withhold} But will from time to time increase his blessings towards his more and more.

{no good thing will he withhold from them that walk uprightly} Psal. 34.9, 10.

V. 12. {blessed is the man that trusteth in thee} Psal. 2.12.

PSALM LXXXV

TITLE

{for} Or, of.

Verse 1. {Thou hast been favourable unto thy land} They confess, that God's free mercy was the cause of all their deliverances, because he loved the land. He speaks this of deliverances in former times, as appears by the 5 verse. To what purpose, see verse 5, and upon Psal. 22.21. For thou hast heard me from the horns of the unicorns.

{favourable} Heb. well pleased.

V. 2. {Thou hast forgiven the iniquity of thy people} Psal. 32.1.

{Thou hast covered all their sin} You have buried them, that they may not come into judgment.

V. 3. {thou hast turned thyself from the fierceness of thine anger} Or, thou hast turned thy anger from waxing hot.

{from the fierceness of thine anger} Not only in withdrawing your rod, but also in forgiving our sins.

V. 5. {Wilt thou be angry with us for ever?} As in times past they had felt God's mercy in their deliverance, so now, being oppressed with the long continuance of evils, they pray unto God, That according to his nature, he would be merciful unto them.

V. 7. {shew us thy salvation} He confesses that our deliverance comes only from God's mercy, Psal. 6.4.

V. 8. {He will speak peace unto his people} He will send all prosperity to his Church, when he has sufficiently corrected them: also by his punishments the faithful shall learn to beware that they return not to like offenses.

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

V. 10. {Mercy and truth are met together} Since it is certain, as appears by the first and following verses, that the people and Church were then afflicted, when this Psalm was written, the Future (Mercy and truth shall meet; righteousness and peace shall kiss) would have been more proper, as it is expressed in most other Translations, than the Preterit. Now this here, and all that follows, are expressions of happy times, and settled happiness, as founded upon righteousness and mercy, by which Kingdoms are established; and without which no peace and prosperity can be of long continuance. Some understand the mercy, and truth of God; which may be too: for they have near relation one to another. They must come down from heaven, before they be found among men; and the entertaining of those on earth, secures the passage, and keeps heaven open.

{Mercy and truth} I have already set down what I think most probable. But because it is an obscure place, as may appear by the variety of expositions to give the better content to the Reader, I shall mention some other interpretations. Of truth, joined with mercy, and spoken of God, how to be understood; see upon Psalm 57. ver. 10. For thy mercy is great, &c. Truth, so taken here, of God, &c. as it may imply the performance and accomplishment of any promise made by God to his people, in general; so more particularly, the performance of that which for the consequence and excellency, we may call the accomplishment of all promises; (and so expected by the faithful Jews, and then especially most thought upon by them, when in great trouble and calamity;) to wit, the coming of the promised Messiah, or Deliverer. This sense is followed by some of good credit and authority. There be, who refer the words to Christ and his Gospel; but in another sense making mercy, and truth, righteousness, and peace: to answer one another, antithetically, as they call it. They would have truth, to relate to mercy; if the truth, that is faith, (for so the word signifies too:) of man, or in man, as some: as either, truth; that is, integrity of life, &c. to answer to mercy in God: as the cause, and the effect, (but in several respects as we take truth for, either faith, or integrity:) inseparable. And so peace in man, to answer to the justice in God: not to be understood of his ordinary justice, but of that justice of God, by which we are justified. This interpretation, I believe, came from Junius, in his Notes upon the Bible; but is largely prosecuted by Gerhard, the Papist; who quotes Rabbins for it: though Christ, I believe he might have quoted some body else, more pertinently and truly. Calvin quotes St. Augustine much to the same purpose: and is well pleased with the matter itself, as very sound and useful, but not to serve here, as the proper meaning: which is my opinion too. However, I have named them; that the Reader, if he think fit, may have recourse unto them.

V. 11. {Truth shall spring out of the earth, and righteousness shall look down from heaven} Here is ground enough for any man to exercise his wit, to devise differences between truth, and righteousness, as here opposed; and why the one should be said to spring out of the earth, and the other assigned to heaven; truth for faith, in men, upon earth: justice, as before explained, by which we are justified, (called by St. Paul, the justice of God,) in heaven, or from heaven, &c. Many such speculations may arise from these words, if a man shall precisely stick to the letters and syllables. But take them, as with some of the best Interpreters I think they should be taken, proverbially; then the meaning is, that heaven and earth shall be full of both, both of truth and righteousness; an emphatical expression of great abundance.

V. 12. {land shall yield her increase} Psal. 67.7.

V. 13. {Righteousness shall go before him} When peace shall be restored to the land, and with it piety and godliness shall flourish, then shall righteousness go before God: that is, men shall walk before God in righteousness; according to that of old Zacharias in the Gospel; That we being delivered out of the hands of our enemies, might serve him without fear, in holinesse and righteousnesse before him (which is here, Righteousnesse shall go before him) all the days of our life, Luke 1.74, 75. All which, in this and the former, from the context, though immediately intended, and so hyperbolically expressed, of temporal deliverances, and happy days to ensue upon it, had a more literal fulfilling in Christ, according to the predictions of many Prophets to the same purpose. See Psal. 45 and 72.

PSALM LXXXVI

TITLE

{A prayer of David} Or, a prayer, being a Psalm of David.

Verse 1. {Bow down thine ear} David in persecution thus prayed, leaving the same to the Church, as a monument, how to seek redress against their miseries.

V. 2. {for I am holy} Heb. חסיד a word of great pregnancy, and of different notions. When it is attributed to God, imports a tenderness of affection in God, towards all his creatures in general, but especially toward them that have more particular relation unto him, by mutual covenants and engagements, whether general, or particular, of faithful obedience, and religious worship, on the one side; of love, favor and protection, on the other. Such a general covenant was the Law, which extended to all the Jews: and the covenant with Abraham, in which all the Jews, or Israelites had equal interest. Of a more particular covenant, though we might find divers other examples, yet shall not need to seek further than David himself, that of all others in that kind, being the most express, and most considerable. So, God חסיד (always actively) that is, merciful and gracious; and man חסיד, sometimes actively, that is, meek, loving, charitable towards men, as affecting conformity with God, to the utmost of humane ability; and pious, religious, holy towards God, in all religious duties and actions: and sometimes passively, in the bare consideration of his nearer relation, and more particular interest in God's favor; as if you should say, God's favored or beloved Saint, or servant. Which title and privilege, although many others, as many as either were within the general, or had nearer relation to God, by some more particular covenant or promise, might challenge; yet that it did in a more excellent way belong unto David, may appear by those expressions, חסדי דוד, the sure mercies of David, 2 Chr. 6.42. חסדי דוד הנאמנים, the sure mercies of David, Isa. 55.3. The Greek Septuagint expresses it by ὅσιος, very fitly, as the word (though sometimes opposed to ἱερός) is often used; and in regard (which they have often respect unto) to its origin, coming from the Hebrew, the termination only, (as is usual) being changed. The Syriac also leaves out the י or Jod, saying חס for חסיד. Now to make application of what has been said to this place, though the word signifies mansuetus, and misericors; that is, meek and merciful, as some have translated it: yet I do not think that the proper signification, neither here, nor Psalm 16.10. neither suffer thy Holy One to see corruption. We have the same expression, Deut. 33.8. And of Levi he said Let thy Thummim and thy Urim be with thy holy one, &c. where no man will say, that the tribe of Levi is called God's holy one, because of their meekness, or mercy, of which we read nothing elsewhere; but of their zeal in God's cause, Exod. 32.25, 26, &c. by which they became afterwards God's peculiar, by a particular covenant; and God was said of them more particularly, to be their portion, or inheritance, as Deut. 10.9. and elsewhere often. Here then also, pius, as some; or pius servus; that is, thy religious: but, more properly, thy devoted, or, devoted servant, is certainly more proper and true. Nam is sum, quem benignitate prosequeris: that is, For I am one, whom thou dost particularly favour: Junius his translation, expresses well the meaning too, but more like a paraphrase than a translation. To this agrees our English margin, holy; or, one whom thou favourest. He explains himself in part, in the next words, when he calls God, his God; and himself his servant, that puts his trust in him. And so again in the fourth verse, he calls himself his servant.

V. 3. {for I cry unto thee daily} Which shows how earnestly he longed for deliverance.

{daily} Heb. all the day.

V. 4. {unto thee, O Lord, do I lift up my soul} Psal. 25.1.

V. 5. {For thou, Lord, art good, and ready to forgive} Joel 2.13.

V. 6. {attend to the voice of my supplications} By crying and calling continually, he shows that we ought not to be weary, though God grant not forthwith our request, but that we must earnestly and often call upon him, verse 7.

V. 8. {Among the gods there is none like unto thee, O Lord} Among them that are worshipped for gods in several nations, that knew not the true God. But though there be that are called gods, whether in heaven or in earth, (as there be many) yet to us, and in truth, there is but one God; as the Apostle teaches, 1 Cor. 8.5, 6. and so says the Psalmist here too; thou art God alone, verse 10. What is here negatively; and, in effect, positively set down by our Psalmist, the same, by Moses, is expressed by way of interrogation; Who is like unto thee, O Lord, among the gods? Exod. 15.11. It is in the Hebrew; מי כמכה באלים יהוה; from the first letters of which four words, (מכבי M.C.B.I.) being their Motto in their Ensigns, or Colors; came the Name and Title of those famous Worthies, who fought the Lord's battles, (as appears by the History that bears that name) with so much valor, and equal success.

{neither are there any works like unto thy works} Deut. 3.24.

{like unto thy works} He condemns all Idols, forasmuch as they can do no great works to declare that they are gods, Isa. 41.23.

V. 10. {thou art God alone} Deut. 6.4 and 32.39. Isa. 37.16 and 44.6. Mark 12.29. 1 Cor. 8.4. Ephes. 4.6.

V. 11. {Teach me thy way} He confesses himself ignorant, till God has taught him, and his heart variable, and separated from God, till God join it to him, and confirm it in his obedience.

{Teach me thy way, O Lord, I will walk in thy truth} Psal. 25.4 and 119.33.

V. 13. {from the lowest hell} That is, from most great danger of death, out of which none but only the mighty hand of God could deliver him.

{hell} Or, grave.

V. 14. {violent} Heb. terrible.

{have sought after my soul} He shows, that there can be no moderation nor equity where proud tyrants reign; and that the lack of God's fear is a privilege to all vice and cruelty.

{have not set thee before them} Psal. 54.3.

V. 15. {But thou, O Lord, art a God full of compassion} Exod. 34.6. Numb. 14.18. Psal. 103.8 and 111.4 and 145.8.

V. 16. {servant, and save the son of thine handmaid} Psalm 116.16.

{save the son of thine handmaid} He boasts not of his own virtues, but confesses that God of his free goodness has ever been merciful unto him, and given him power against his enemies, as to one of his own household.

V. 17. {Shew me a token} Deliver me, in that manner, that it may evidently appear that I am singularly beloved of you.

{for good} That my enemies may not dare to meddle with me any more, but I may be safe ever after, Psal. 41.11.

PSALM LXXXVII

TITLE

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

{for} Or, of.

Verse 1. {His foundation is in the holy mountains} The Chaldee Paraphrase, and other Rabbins make these words to be part of the Title, not of the Psalm; to this effect; A Psalm, &c. whose foundation, (or, argument) is concerning the holy mountains. To this they are induced, first, because there is no other antecedent, (in sight, or expressed) to which this relative His should be referred. But this מזמור, or Psalm. And in case a man would say, Jerusalem is to be understood, they answer, that the affix pronoun in יסודתו is masculine, not feminine. But as for a relative to be without an antecedent; or a Masculine affix, to relate to a collective Feminine such as Church or City is; there be many examples of both in the Scripture. Besides His, may refer to God as well: His foundation, &c. that is, his dwelling place, (Ark and Temple, so ordinarily styled) is now firm and constant, founded upon two holy hills, Zion and mount Moriah: whereas his dwelling place, in former days, was in a moveable Tabernacle. However, though some explode it, as an idle conceit, I do not see what inconvenience comes of it, if we should grant those words to be part of the Title. The Argument of the Psalm (a glorious argument; briefly, but very emphatically set out in this short Psalm,) is, the future amplitude of the Church, and the conversion of all Nations, (whereof many are named) to the Christian faith.

V. 3. {Glorious things are spoken of thee} Though your glorious estate does not yet appear; yet you shall be famous in after-times.

V. 4. {I will make mention of Rahab} That is, Egypt: as Psal. 89.10. Thou hast broken Rahab in pieces: so called in the Scripture, (for it was no common name) enigmatically, from her strength, and thereupon pride, and haughtiness: which is the proper signification of the word. This is the common opinion: but some very learned in the languages, have found out, that one part of Egypt was anciently called rib, which they would have to be the same as Rahab here; one part, (as is ordinary enough) standing for the whole. But besides, that this is but a plausible conjecture, of which there is no great certainty, as grounded upon a single testimony; if a man shall well consider of Job 26.12. He divideth the sea with his power, and by his understanding he smiteth Rahab, (which is by most translated, the swelling of waters; and by some, place, that is, the main Sea,) and compare with this of Job, that passage, Psal. 89.9, 10. Thou rulest the raging of the sea, &c. Thou hast broken Rahab in pieces as one that is slain, &c. in which by Rahab, most interpreters understand Egypt: he will, I say, if I be not mistaken, think it more probable, that this appellation of Egypt by that name, was grounded upon that place of Job: (for Job is generally supposed to have been written by, or before Moses,) or if not upon that very place, yet upon that use and notion of the word, (then vulgar and ordinary among the Hebrews) which it has in that place. For how fitly might that mighty host of the Egyptians, which was overthrown by God in the Red Sea, be resembled to those mounting billows of the raging Sea, there called רהב, rehab, which God is said there to break; yea to smite: (that is, to quell,) a word, of itself, more proper to a host, than to the Sea? Or, if it be certain, that a part of Egypt was called Rib, I shall easily grant, that the Hebrews by terming the whole land Rahab, alluded to that proper Name of that part: but so, as their chiefest aim was to the proper signification of rahab, for pride, &c. in their own language.

{to them that know me} Yea, inter scientes me: or, inter cognitores meos; that is, among them that know me; as most others express. That is, The time shall come, when Egyptians and Babylonians, &c. now, people that know not God, (Psal. 79.6.) shall be reckoned among them that know me; and when it shall be said of the people of those Countries, now strangers and aliens to the God and Common Wealth of Israel, that they were born (by spiritual regeneration) in Zion.

{Ethiopia} Heb. Cush.

V. 6. {The Lord shall count, when he writeth up the people} When he takes a survey of his people: and makes his Census book, wherein all that belong to him, and owned by him, are registered; called, the writing of the house of Israel, Ezek. 13.9.

{that this man was born there} He shall enter into his book, all those Nations, as true Israelites, born in Zion. The expression has some affinity with that of Isa., One shall say, I am the Lord's, and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel, Isa. 44.5.

V. 7. {As well the singers, as the players on instruments} The words are somewhat differently translated by some; but of the drift and scope of the words, that by them, the greatness and universality of spiritual rejoicing that shall be in those days, is set out, there is little, or no difference. Some translate, sicut praecantor ita chorus.

{all my springs are in thee} That this is spoken by the Psalmist in his own person, as professing that he will contribute all his abilities to the celebration of this public joy, and the praises of this new Jerusalem, is the opinion of many Expositors. Others make them to be God's own words to his Church, under the type of waters abundantly flowing, promising plenty of all spiritual gifts and graces. We have the same metaphor, John 7.38. out of his belly shall flow rivers of living water: by Isa. called, the Wells of salvation, Isa. 12.3.

PSALM LXXXVIII

TITLE

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

{for} Or, of.

{Mahalath Leannoth} On a wind-instrument, to sing by courses, as Exod. 15.21. Ezra 3.11. See Notes on the title of Psal. 5. Or, of the disease afflicting.

{Maschil of Heman the Ezrahite} Or, a Psalm of Heman the Ezrahite; giving instruction.

{Heman the Ezrahite} See 1 Kings 4.31.

Verse 1. {I have cried day and night} It is a question, whether with a loud voice, or in his heart only. For to cry, in Scripture, often is as much as to pray: as, The righteous crieth, &c. Psal. 34.17. and He shall cry unto me, 89.26. But indeed the word there in the original צעק, is different from that here: there קרא here זעק: however; Exod. 14.15. where no prayer, no words at all are mentioned, yet, why cryest thou, &c. which by the ancients is generally understood of mental speech, or invocation. However, as the condition of the Psalmist was at this time, it is more likely, that he expressed himself loudly: which is more natural to excessive grief, (such as is here set out) and indeed more helpful. For by free speech in such a case, the heart ready to break, is oftentimes eased. But either way, we may certainly infer, that crying does import earnestness, and intention, if not of the voice, yet of the heart: which is the very life of prayer, and without which no prayer can be very acceptable, or successful. The Prophet tells God here of this his crying, or earnest praying, upon good ground, as knowing that God is very apt to hear, according to his own profession and promise (though it be understood with some limitations:) Psal. 50.15. And call upon me in the day of trouble, &c.

V. 2. {Let my prayer come before thee} It is Calvin's opinion, that this Psalm was intended by the sacred Composer, for a form of Prayer, for them especially, who through the extremity of their misery, and want of all comforts, did apprehend themselves utterly forsaken, to keep them from desperation. It is indeed an excellent pattern for that purpose, when we shall consider both the dismalness of the complaints in every particular, as here set out; beyond which it is not easy to conceive it can be said: and the worthiness of the Author, a Prophet, and a man of such excellent wisdom in his lifetime, that his name stands upon record in Holy Writ for it: 1 Kings 4.31. Indeed I am of opinion as such a form, with due consideration of circumstances in such a case, may do much more good, than the crude and extemporary conceptions of some, whose chiefest work is, to magnify their own gifts; and to inveigh against all set forms.

{before thee} In the former verse, I have cried day and night before thee: where may be understood two ways: either as an expression of his faith and confidence; whereof see upon Psalm 38.9. Lord all my desire, &c. or, that he did not complain unto men so much, (as many in such cases are apt, more unto men, than unto God) but that he addressed himself immediately to God, in whom only he trusted for deliverance. And now he prays that his prayer may come before God: not that he doubted but God did hear him, as well praying, as crying: (whether we take them both for one, or no:) but see before him, now, as to be effectual and available according to the purpose of it, and that it might appear by his timely aid and succor, unto others, as well as unto himself, that he had heard him. The observation of such seeming contradictions is very profitable throughout the whole Scripture.

V. 3. {full of troubles} Psal. 123.3.

V. 5. {Free among the dead} No more regarded than a man dead and buried, Psal. 31.12. As if he said, a free Citizen of death and the grave; having nothing more to do with the living.

{whom thou rememberest no more} As to this present world, when they are once gone out of it; and their life, and with it, your providence over them in matters belonging to life, is at an end. Many things are spoken by holy men, by way of aggravation of their present case and misery, according to common sense, and vulgar expressions, which may not be taken as spoken positively, or dogmatically. See upon Psal. 6.5. For in death, &c. and Psal. 22.1. My God, my God, why hast thou forsaken me.

{from thy hand} Rather, by thy hand, because he speaks of men slain.

V. 7. {with all thy waves} The storms of your wrath have overwhelmed me, Psal. 42.7.

{waves} Psal. 42.7.

V. 8. {Mine acquaintance} He attributes the loss and displeasure of his friends to God's providence, whereby he partly punishes him, and partly tries him.

{far from me} Job 19.13. Psal. 31.11 and 142.4.

{an abomination unto them} Heb. abominations: that is, most abominable.

{I am shut up} I see none end of my sorrows. I am compassed with evils on all sides, both within, and without, that I know not which way to turn: like unto one that is a close prisoner.

V. 9. {Mine eye mourneth} Mine eyes and face declare my sorrows.

V. 10. {Wilt thou shew wonders to the dead?} The Psalmist takes it for granted, that as it is proper unto God to do wonders (among which of all kind, strange deliverances in greatest extremities, none of the least:) so it is very fit, that God should be praised and glorified for those wonders that he does. So that in effect all that he aims at by those three verses, is but this, to say, that God, if he make not haste to his succor, before it be too late, he will bereave himself of no small store of thanks and praises, in suffering him to perish, who was so fully purposed to magnify him to the utmost of his ability for his deliverance. But this must be supposed to be spoken of God, and to God, by that ordinary ἀνθρωποπάθεια, without which men, as long as men, can scarce speak, or be spoken unto; and therefore ordinarily used by God himself, when he speaks unto men. And again, spoken not doctrinally, but pathetically; with reference to this present world, and that little knowledge, that was among men, in those days, of the things of the world to come. See upon Psal. 6.5. For in death, &c. I cannot be therefore of their opinion, though men otherwise of great account and authority, whose censure upon this place is, that it is vox parum considerata; and that excusari non potest excessus: and the like: I see no reason for such rigor, except My God, my God, &c. Psal. 22.1. be vox inconsiderata too: which I hope they will not say. Even now, that the mysteries of the Kingdom of heaven are so fully revealed, and life and immortality come to light, as the Apostle speaks, 2 Tim. 1.10. Yet are we allowed by God, without offense, as godly men, to pray for life earnestly: (though still with submission) at all times; but especially if in present danger and sight of death: which in strict judgment, might be construed as an argument of our infidelity: as though we believed not that it is far better for us to be with Christ in Heaven, than to converse among sinners, and subject ourselves unto sin upon earth; or loved the company of men, friends, parents, and the like; better than that of God, Angels, Saints, &c. To conclude, men at the best, must be considered as men; but men, in passions, with a double regard: first, as men, that have the natural affections of men: and secondly, as men disturbed in their senses, that have not the perfect and natural use of their reason, which in extremity, which at other times, might be expected.

V. 12. {in the land of forgetfulness?} In the grave, where men forget all that was done here, Job 14.21. and they that are alive forget them that are dead, Job 24.20.

V. 13. {in the morning shall my prayer prevent thee} Psalm 5.3.

V. 15. {from my youth up} I am ever in great dangers and sorrows, as though my life should be cut off every moment.

V. 17. {daily} Or, all the day.

V. 18. {Lover and friend hast thou put far from me} Psal. 38.11.

{mine acquaintance into darkness} None will appear to my relief: they hide themselves from me. Or, their appearance, which should be to my comfort, some enlightening to me, if they did the part of friends; proves rather an increase of my darkness, or an aggravation of my misery. Or, as some others, through my darkness, or, by reason of my darkness, (that is, present miseries and adversities) they absent themselves, &c. according to that of the Poet, Tempora si fuerint nubila, solus eris.

PSALM LXXXIX

TITLE

{Maschil of Ethan the Ezrahite} Or, a Psalm for Ethan the Ezrahite, to give instruction.

{Ethan} It seems to be that Ethan mentioned, 1 Kings 4.31. who living to see the Kingdom divided in Rehoboam's time, composed this Psalm. Others think it was one of that name that lived in the captivity of Babylon.

{the Ezrahite} Of Zerah, 1 Chron. 2.6.

Verse 1. {I will sing of the mercies of the Lord} Though the horrible confusion of things might cause them to despair of God's favor, yet the manifold examples of his mercies caused them to trust in God, though, to man's judgment, they saw none occasion.

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

V. 2. {For I have said} As he that assuredly believed it in heart.

{Mercy shall be built up for ever} Abide firm, like a strong building; not be moveable, like tents.

{thy faithfulness shalt thou establish in the very heavens} Your promise will be performed, as sure as the heavens abide: or, you have showed the unchangeableness of your truth, in settling the heavens.

{heavens} Psal. 119.89.

V. 3. {I have made a Covenant with my chosen} The Prophet shows what was the promise of God whereon he grounded his faith.

{sworn unto David my servant} 2 Sam. 7.11, &c.

V. 4. {Thy seed will I establish for ever} Verse 29, 36. This is performed in Christ the Son of David.

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

V. 5. {the heavens shall praise thy wonders} The Psalmist having already verses 3, 4. I have made a covenant with my chosen, &c. made an entrance into the matter and subject of this Psalm, (God's promises unto David, and his posterity: and a particular and pathetical description of the lamentable condition of the Kingdom, at that time, contrary, as was apprehended by them that suffered, to those promises:) he presently breaks off from that argument, and falls upon a general consideration and acknowledgment of God's power, or omnipotency rather from this here, to verse 19. Then thou spakest, &c. He might be thought to digress unseasonably: but in very deed, it is not done by him, but for a particular reason, and with a respect to his intended matter. For purposing in the prosecution of that argument somewhat freely to expostulate with God, he is here at the first entrance, as it were, possessed with a sacred fear and horror; and before he dares to proceed any further, he does interpose this protestation of his faith and belief, of God; as of his power, and irresistible might: so of his infinite both Justice and Mercy: that in case his passion, or compassion should extort from him any expression that might offend either God, or godly men; he might appeal to this his foregoing protestation; and his words, if any dubiously, or dangerously uttered, might be tried and read in it. This was the method of God's Saints, and holy Prophets in former times: as has already been observed upon Psal. 73.1. Truly God is good to Israel, &c.

{the heavens shall praise} Most Expositors by heavens here, understand the Angels: which I wonder at. For though there is no question, but it is the Angels and Archangels' work in Heaven, to praise God, whom they look upon with continual admiration, wherein also their happiness does chiefly consist; yea, and to praise God for his love and care of men; his wonderful providence and mystical dispensations towards his Church, in general, and towards particular men, for their salvation and happiness: Yet since that by the heavens, we may understand (as is acknowledged) the very Fabric of the heavens, literally, as Psal. 19.1. The heavens declare the glory of God, and the firmament, &c. and that besides, the authority of that precedent, this interpretation will better agree with the coherence, as will appear upon examination; I cannot but prefer it before the other. Certainly though all God's creatures in general do their parts in their kind, to set forth the power and wisdom of their Creator: none so mean and contemptible; but if rationally, and philosophically considered, will afford a good argument to assert it against atheists and epicures: yet the heavens above all others, have ever been held and acknowledged by heathens themselves, who ought to that purpose. See also upon Psal. 8.2. Out of the mouth of babes, &c.

{in the Congregation of the Saints} Those, who by heavens in this verse understand Angels, are somewhat put to it here, (though some take no notice of it) what to make of this, Congregation of Saints. For if by Congregation of Saints we understand Angels, then the Psalmist does say, that Angels, in the congregation of angels, &c. which is not so likely. If the Church, as elsewhere; how do the Angels (properly taken) praise God in the Church, or congregation of men? Some therefore would have it translated, In thy Congregation (or Church) the Saints, (that is, godly people) thy faithfulness is to wit, shall be praised: to be supplied from the former words: Or, thy faithfulness also in the Congregation of the Saints: to wit, shall be praised: which comes to the same purpose. But for further confirmation of that interpretation we better like, as is there showed; we have Psalm 29.2. Give unto the Lord the glory due unto his Name: worship the Lord in the beauty of holiness. Where, by beauty of holiness, the Church, or Sanctuary is understood, as is elsewhere showed. And again verse 9. of the same Psalm, The voice of the Lord,—and in his Temple doth every one speak of his glory. But especially Psal. 97.6. The heavens declare his righteousness, and all people see his glory. See the Note there.

V. 6. {who, among the sons of the mighty, can be likened unto the Lord?} That is, the angels: or, the great princes of the world, Psal. 29.1. See upon Psal. 86.8. Among the Gods, &c.

V. 7. {God is greatly to be feared in the assembly of the Saints} What is here to be understood by the assembly (or, congregation) of Saints, see upon ver. 5. in the congregation; what is here, greatly to be feared, others express, (nearer to the Original word) very terrible: which does not so well agree with the doctrine and practice of some, that pretend to much holiness, who think they cannot be too familiar with God, and like themselves the better for it, that they dare speak to him without any premeditation (nay censure and condemn them that dare not:) even whatsoever offers itself to them; as a man, when he is idle, would to his mate, that had as little to do as he. And thus the Devil makes them believe is to worship God in spirit and truth; because it is without ceremonies. But it is to be feared that God, however now patient at such affronts, will one day appear terrible to them that have made so bold with him. And that they may not flatter themselves, as though this belonged to them that live under the Law only; let them read Hebr. 12.28, 29. Wherefore we receiving a Kingdom, &c.

{of all them that are about him} So before, of men there plainly not angels, (as most Expositors would have it here:) Let all that be round about him, bring presents to him that ought to be feared. See also upon Psal. 26.6. So will I compass thine altar.

V. 8. {who is a strong Lord like unto thee? or to thy faithfulness round about thee?} I see no color for this translation, or to thy faithfulness round about thee; neither do I find it anywhere else but here. I should suspect the printing, but that I find it so in all Bibles. The sense, both of itself more obvious and with all translations I have seen, agree upon is this: O Lord God of hosts, who is a strong Lord like unto thee? and thy faithfulnesse is round about thee. Junius elegantly, circumvestit te: as Psal. 104.1. thou art clothed with honour and majesty.

{like unto thee} Psal. 35.10.

V. 9. {Thou rulest the raging of the sea} We doubt not of your power, for you have showed it in ruling the sea in the greatest tempest, and pulling down the proud enemies of the Church, Psal. 93.3, 4.

{raging of the sea} Psal. 65.7.

V. 10. {Rahab} Or, Egypt. See before upon Psal. 87.4. I will make mention of Rahab.

{with thy strong arm} Heb. with the arm of thy strength.

V. 11. {The heavens are thine, the earth also is thine} Gen. 1.1. Psal. 24.1 and 50.12.

V. 12. {Tabor and Hermon shall rejoice in thy Name} Tabor stands westward from Jerusalem; and Hermon eastward: so that all places, east, west, north and south, have cause to rejoice in God's power, which makes them fruitful.

V. 13. {a mighty arm} Heb. an arm with might.

V. 14. {Justice and judgment are the habitation of thy throne} Psal. 97.2. For hereby he judges the world, and shows himself a merciful Father and faithful protector unto his.

{habitation} Or, establishment.

V. 15. {the joyful sound} Of the trumpet, calling them to the solemn assemblies, Num. 10.6. Some refer it to Num. 23.21. The Lord his God is with him, and the shout of a King is among them; where see Expositors. Others more generally, jubilatio: and expound it of spiritual joy in God, and holy raptures.

{in the light of thy countenance} The tokens of your favor seen in the Sanctuary.

V. 16. {In thy Name shall they rejoice} As you are made known to them in your public ordinances.

V. 17. {of their strength} They have all their strength from you.

{thou shalt be exalted} Psal. 75.10.

V. 18. {For the Lord is our defence; and the holy One of Israel is our King} Or, For our strength was of the Lord, and our King of the holy One of Israel. That is, you gavest us David a strong King in those days, ver. 19, &c.

V. 19. {Then thou spakest to thy holy One} Here the Psalmist does return to his intended subject, after a pretty long digression, from verse 5. And the Heavens, &c. of which digression, and the occasion of it, see upon that verse.

{Then thou spakest} Then: in Hebrew אז which sometimes is used of a time long before; yea sometimes, of eternity, as Psal. 93.2. Thy throne is established of old. Heb. from then: and elsewhere. Some therefore here also translate, Olim; that is, long ago: or, time was when: or to that effect. Or, then, if we keep it, may denote a certain time; to wit, In those days when Samuel lived, &c.

{thy holy One} Most understand Samuel, 1 Sam. 16. Others Nathan, 2 Sam. 7.4, 5. Some Rabbins with addition only of the last letter of the Alphabet, make a plural of it: which is the reading of the Greek translation also; and in very deed, those things that follow, seem to refer to both places, whereof the one contains Samuel's message from God, or vision concerning David: and the other, Nathan's. As for example: I have laid hope upon one that is mighty, &c. in this very verse: I know most Expositors would have this to be spoken by anticipation: I have it mighty; for, one that I will make mighty. We confess that what might soever was in David, was of God's especial favor, who had destined him to such a place. But nevertheless I think it very probable that the Psalmist here does allude to 1 Sam. 16.18. I have seen a son of Jesse—a mighty valiant man, and a man of war, &c. As for 2 Sam. 7. it is apparent that many verses together, with little alteration, be taken out of it. Most probable therefore that the Psalmist had respect to both those Chapters and Prophets.

{out of the people} One of mean parentage: or the choicest man, for parts, among all the people, 1 Sam. 10.24.

V. 20. {I have found David my servant} 1 Sam. 16.12.

V. 22. {The enemy shall not exact} He shall not be tributary (the great reproach and plague of Kingdoms) to his enemies abroad: nor infested with the insolencies and insurrections of rebellious wicked people, at home. This sense I think here probable: though I know the son of wickedness elsewhere used of external enemies also. If any like better of it here too, then both members (which by way of rhetorical amplification, or further confirmation, is very usual in Scripture) will come to one sense. But neither is it unusual, (as elsewhere has been showed) that the same phrase, sometimes in one and the same Chapter; yea sometimes, verse; should be used in different senses.

V. 23. {I will beat down his foes before his face} Though there shall be evermore enemies against God's Kingdom, yet he promises to overcome them.

V. 24. {my mercy shall be with him} I will mercifully perform my promises to him, notwithstanding his defects and defaults.

{in my Name shall his horn be exalted} His power, glory, and estate.

{horn be exalted} Verse 17.

V. 25. {I will set his hand also in the Sea} He shall enjoy the lands round about him by conquest. See before upon Psal. 72.8. He shall have dominion also from sea to sea, &c.

V. 26. {Thou art my Father} His excellent dignity shall appear herein, That he shall be named the son of God, and the first-born, wherein he is a figure of Christ.

V. 28. {His seed also will I make to endure for ever} Verse 4, 29, 36. Though for the sins of the people the whole state of this Kingdom decayed, yet God reserved still a root, till he had accomplished this promise in Christ. See 2 Sam. 7.14. I will be his father, and he shall be my son, &c. The same is here repeated, but with some Poetical amplifications. See also upon Psal. 72. title, &c. of the application of these words to Christ, and how they belong to Solomon.

V. 30. {and walk not in my judgments} God's law is divided into judgments, statutes, and commandments; that is, judicial, ceremonial, and moral laws, Mal. 4.4.

V. 31. {break my statutes} Heb. profane my statutes.

V. 32. {visit their transgression with the rod} 2 Sam. 7.14.

V. 33. {Nevertheless my lovingkindness will I not utterly take from him} Though the faithful answer not in all points to their profession, yet God will not break his Covenant with them.

{will I not utterly take from him} Heb. I will not make void from him.

{to fail} Heb. to lie.

V. 34. {My Covenant will I not break} If they profane my statutes, ver. 31. yet I will not profane my Covenant.

{nor alter the thing that is gone out of my lips} For God in promising, has respect to his mercy, and not to man's power in performing, Mal. 3.6. Jam. 1.17.

V. 35. {that I will not lie} Heb. if I lie.

V. 36. {His seed shall endure for ever, and his throne as the sun before me} Verse 4, 29. 2 Sam. 7.16. Luke 1.33. John 12.34.

{as the sun before me} Perpetual and glorious.

V. 37. {as a faithful witness in heaven} That is, as the Moon, which though it be sometimes in the wane, and in the eclipse, yet remains a true witness of God's Covenant, Jer. 33.20. Some by faithful witness, would have the rainbow to be meant; of which see Gen. 9.13, &c. But since Sun and Moon are often mentioned in this Covenant of God with David, and no express mention of the rainbow anywhere upon this occasion, it is not so likely it should be here intended.

V. 39. {Thou hast made void the covenant of thy servant} Because of the horrible confusion of things, the Prophet complains to God, as though he saw not the performance of his promise.

{thou hast profaned his crown} By this, he means the horrible dissipation and renting of the Kingdom by Jeroboam: unless it were another Ethan. See Notes on the Title.

V. 40. {Thou hast broken down all his hedges} Psal. 80.12. Isa. 5.5. You have made his Kingdom like a field without hedges, exposed to spoil.

V. 42. {thou hast made all his enemies to rejoice} By giving them victory over him.

V. 44. {glory} Heb. brightness.

V. 45. {The days of his youth hast thou shortened} It is very ordinary among Historians and other Writers, to compare the different estates of a Kingdom, to a man's age, divided and distinguished by so many stages, or periods, as childhood, youth, manhood, and the like. Florus among the rest, but imitating others before him, Si quis ergo populum Romanum, quasi homines consideret, totamque ejus aetatem percenſeat, &c. The meaning therefore is, that David's Kingdom, before it had attained to its maturity: or rather whilst it was in its vigor, was cropped, and began to decay.

V. 46. {How long, Lord} How long, Lord, will you hide thyself? for ever?

{How long, Lord wilt thou hide thyself for ever? shall thy wrath burn like fire?} Psal. 79.5.

V. 47. {Remember how short my time is} The same Author, against whose censure we excepted upon Psal. 88.10. Wilt thou shew wonders to the dead: (a place very like unto this:) meets us here again with the same censure in substance of matter, though in different words. And he goes, here too, upon the same ground, because such complaints seem not to proceed from one that believed the immortality of the soul, and another world after this. What I have said there in defense, may serve here. Neither is that objection much more considerable, as I conceive, that the Psalmist seems to prescribe God a time, because he presses so earnestly for a speedy deliverance. Of such earnestness, see upon Psalm 70.1. Make haste to helpe me: and verse 5. Make haste unto me, O God. But there is more in these words, to be excepted against (though it is not, that I find,) and in my judgment, not so easily to be answered. For does not the Psalmist seem plainly to charge God, that he hath made all men (or created, as it is in the Original,) vaine? that is, in effect miserable. Indeed the vanity of man in this kind, even of the greatest and wealthiest of men, is so conspicuous, that wisest heathens have not only acknowledged it, and by reasons, and several instances at large demonstrated it: but also professed themselves not a little posed at it, how it should come to pass, that he for whom all other things seem to have been made, and through the advantage of reason, of nearer affinity to God; should of all creatures, if all things well considered, be the most wretched and miserable. No wonder, that they should wonder, who knew nothing (or if any thing, but very obscurely) either of Adam's sin, or God's curse upon it. But how shall we excuse any man, that has known the Story of the creation, for so speaking; not of God only; but even to God himself? The Story indeed of man's creation does not tell us plainly, that Adam was created immortal: neither is any man bound precisely so to believe. By his natural constitution, being flesh and blood, he was capable of death: his body compounded of several elements, was liable to dissolution, or resolution of these elements, into their first condition: but by eating of the tree of life, planted in Paradise for that purpose, and by a particular providence of God, he should have lived in a constant temper of all humors, not liable to any decay, or defects of nature: and after a period of time appointed by God, from a terrestrial and temporary Paradise, translated without death, into an eternal and heavenly. This had been his; and this the happiness of all that had come from him, had he continued in his innocency. But of Adam's estate in Paradise, and what was intended by God about him, and his posterity, if they had not lapsed, there be many questions among the Learned: we bind no man to believe anything, in the business, more than is clearly revealed by the word of God. This is clear and undoubtable, that death entred into the world by sin, Rom. 5.12. and 6.23. and with death, all other misery, sorrow, sickness, penury, strife, and the like. They were no less than anathematized by the ancient Church, whoever maintained that Adam should have died, although he had not sinned. Quicunque dicit Adam primum hominem, mortalem factum, &c. Gennadius De Eccles. Dogmat. cap. 33. out of several Councils. Neither did man only become subject to vanity, through sin, but all creatures also (sublunary) for the sin of man, Rom. 8.20, 21. What then shall we say, for the Psalmist here? That this is spoken by him through passionum vehementia: and doloris intemperie: and vitioso excessu: as some here, though upon another occasion? Or if that be too rough, and rash, concerning such holy men, and such as we conceive to have been inspired: may we say then, that God, in some sense, though remote, and improper; may be said to have created man to vanity, because he created him mutable, and left him to the liberty of his own will: liable to the temptation of the Devil, who indeed was the immediate instrumental cause of all the evil that has happened unto man. This God, it is true, might have prevented, had he been pleased, and had it been best so: many ways: which because he did not, according to the rules and maxims of men (to which nevertheless we know God is not tied: neither is it the same reason:) he may be said in some sense, to have been the cause: by them especially, who groaning under the burden of some great calamity, speak it rather to exaggerate their own present misery, as thinking they have just cause to wish they had never been born, or created; in general: than to contest with God, positively and dogmatically; that they were created so and so; or to charge Him with any kind of injustice, or want of goodness for it.

{wherefore hast thou made all men vain?} Or, in what vanity thou hast made all men.

V. 48. {see death} Heb. 11.5. Or, suffer death, Die.

V. 49. {swarest unto David in thy truth?} 2 Sam. 7.15.

V. 50. {how I do bear in my bosom the reproach of all the mighty people} Which I take exceedingly to heart, Psal. 69.9.

V. 51. {Wherewith thine enemies have reproached} So he calls them that persecute the Church.

{steps of thine anointed} They not only ruin his Kingdom, but also revile his actions. Others with the Chaldee paraphrast, and divers of the Rabbins, by footsteps, understand the manifestation of the expected Messiah; as if he meant; our enemies, that is long talked among themselves of a promised Deliverer, (as Luke 1.71. & 74. in Zacharias his hymn,) our enemies now upbraided them, that in this their great necessity, no such appeared.

V. 52. {Blessed be the Lord for evermore} The voice of faith and joy, in expectation of deliverance. We must bless God as well in our adversities, as prosperities; as Job did, The Lord gave, and the Lord hath taken away; blessed be the name of the Lord, 1.21.

PSALM XC

TITLE

{A prayer of Moses} Or, a prayer, being a Psalm of Moses.

{the man of God} Deut. 33.1. Thus the Scripture uses to call the Prophets.

Verse 1. {Thou hast been our dwelling place} You have been as an house and defense unto us in all our troubles and travels now these four hundred years.

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

V. 2. {from everlasting to everlasting} Or, from eternity to eternity.

V. 3. {thou turnest man to destruction} Moses, by lamenting the frailty and shortness of man's life, moves God to pity.

{Return, ye children of men} To your Original, Gen. 3.19. Eccl. 12.7. Or, by way of irony, Live again if you can.

V. 4. {For a thousand years in thy sight} That is, in regard of eternity: or, compared to eternity. For that is it that the Psalmist aims at, to set out the shortness and inconsiderableness of man's life, even the longest life of man, by comparing it with the infiniteness of eternity. Which is the way that many ancient Philosophers, of both languages, have gone; being in very deed the most solid and effectual to that end, that can be used or imagined. This, understood, makes the coherence of the Psalmist his words which otherwise does not appear. For further illustration, I shall put some of their words here: If thou shalt look (says one of them) behind what an infinite chaos of time doth present itself unto thee; and as infinite a chaos, if thou shalt look forward. In that which is so infinite, what difference can there be between that which liveth but three days, and him which liveth three ages? Marcus Aurelius, Meditations 4.50: Ἐν δὴ τούτῳ, τί διαφέρει ὁ τριήμερος τοῦ τριγερηνίου; Minorem portionem aetas nostra quam puncti habet, si omni tempori comparetur: (that is, to eternity) Quid ergo interest id extendere, cujus quantumcunque fuerit incrementum, non multum aberit a nihilo? So another.

{For a thousand years in thy sight are but as yesterday} 2 Pet. 3.8. Though man think his life long, which is indeed most short, though it were a thousand years, yet in God's sight it is as nothing, Psal. 39.5. and as the watch, that lasts but three hours, Mark 13.35.

{when it is past} Or, when he hath passed them. He adds this; because men think of the shortness of their time when it is past, rather than when it is passing.

V. 5. {as with a flood} Besides the general necessity of dying; you sendest floods of particular judgments that suddenly take men away. So it was with the Israelites in the wilderness, verse 7, &c. Isa. 8.7, 8. Or, as a flood that goes swiftly away, and returns not again.

{grass which groweth up} Psal. 103.15. Isa. 40.6. See upon Psal. 92.7. When the wicked.

{groweth up} Or, is changed.

V. 7. {For we are consumed by thine anger} You callest us by your rods, to consider the shortness of our lives, and for our sins you abridges our days.

V. 8. {Thou hast set our iniquities before thee} As a Judge that proceeds according to evidence, Psal. 50.21.

{our secret sins in the light of thy countenance} Not known to ourselves: or, sins of our youth.

V. 9. {passed away} Heb. turned away.

{we spend our years as a tale that is told} Our days are not only miserable, but also short; for our sins provoke you to cut us off.

{as a tale that is told} Or, as a meditation.

V. 10. {The days of our years are threescore years and ten} Heb. As for the days of our years, in them are seventy years. Meaning, according to the common state of life.

{and if by reason of strength they be fourscore years, yet is their strength labour} Or, or by reason of strength fourscore; but the pride (or the prime) of them is but labor.

{if by reason of strength they be fourscore years} Heb. strengths: that is, extraordinary strength.

{yet is their strength labour and sorrow} Heb. pride: that is, their strength, pleasure, beauty, or whatsoever men are proud of in the best of their days. Or, the prime of their days.

{we fly away} Flee away speedily, like a bird.

V. 11. {even according to thy fear, so is thy wrath} There are many expositions of these words: so many, as a man may easily conceive there is not any yet satisfactory. By some these are most exact. I find these three, among many, accounted chiefest. Some therefore translate first, Who knoweth secundum timorem tui, iram tuam? that is, say they, Who is sensible of your wrath, as to fear you as you oughtest to be feared? Secondly, according to thy fear, so is thy wrath; that is, They feel the effects of your wrath most, that most fear you. For judgement beginneth at the house of God, 1 Pet. 4.17. and, whom God loveth, he chasteneth, Heb. 12.6. Thirdly, others, They only are sensible of your wrath, (to observe it, that is, and to make a right use of it) who religiously fear you. Others, either they take no notice of it; ascribing all their crosses to chance, or destiny: the Stars and Constellations, &c. Or, haply, if they do, it is to fret and murmur; or to curse and blaspheme: but not to humble themselves and submit. These I find reckoned as the chiefest. And if any can content himself with any of these, I am not against it. I could object somewhat against every one: but instead of that, I will briefly set down what I myself think is the true meaning.

Wicked men in all ages, (and that such have been of old among the Hebrews, we know by their sects) that have labored to promote Atheism, persuading men, that either there is no God at all; or if a God, yet such a one, as does not intermeddle with the affairs of men; among other specious arguments that they have used to that purpose, this (as may appear by the writings of ancient Philosophers, Epicureans and others) has been one of the chiefest, that God being a simple Spirit, is not liable to any passions, or affections; and therefore cannot be angry. Upon this they inferred, that the fear of God was a groundless thing: a mere bugbear, to keep fools or children in awe. I could show what use some reputed Christians have made, and make to this day of this argument, to overthrow some fundamentals of our Christian faith. But I will not digress so far. Only, because we would not have such an argument go without any answer at all, I will make use of the words of an ancient Heathen (whether his meaning were as right as his words, I will not inquire; it does not much concern us) upon this very occasion: in answer to an objection that was made concerning perjury, that since it was certainly known (that is the objection) that the gods could not be angry, men need not, especially upon such an extraordinary occasion, as to save a life or so, stand so much upon breach of an oath: Quod affirmaris, says he, quasi Deo praesente promiseris, id retendum est. Jam enim non ad iram Deorum, quae nulla est; sed ad fidem pertinet. So say we, God properly cannot be angry; we grant; but he is just and true.

Either we must not speak of God at all, or we must speak of him in terms taken from the similitude of man. The wrath of man, what, and how it uses to work, we know: The wrath, (or fear; he uses both words) of a King, (says Solomon,) is as the roaring of a Lion. Whoso provoketh him to anger, sinneth against his own soul, Prov. 19.12. & 20.2. When therefore we ascribe wrath, or fury unto God, we intend by these words, the certainty of Divine Judgments, which in his justice he does inflict upon sinners. Severe execution among men, uses to proceed from great wrath, and eager revenge; the judgments of God, infinitely more dreadful, that they may be understood to be what they are, (though that will not serve neither, to make us understand them, as indeed they are) we use the same terms. Though the speech be not proper of itself, yet it is most true, as it is intended. As if we call a crafty man, a Fox; and an innocent harmless man, a Lamb: (which are similitudes taken from the nature of beasts) if both the one and the other be so and so indeed; we speak truly, though not properly.

The Psalmist therefore when he says, that according to his fear, so is the wrath of God: his meaning is, as I apprehend him, in opposition to them who maintained, that God need not be feared, quia nec potest irasci, nec nocere; (as the forementioned heathen author speaks) that is, in the Prophet Zephaniah his expression, That the Lord will do no good, neither will he do any evil, Zeph. 1.12. His meaning, I say is, That the fear of God is no vain thing: that he has dreadful judgments in store, against them that fear him not, nor dread his judgments. Thus I understand him; and I am sure this Interpretation is as literal, as any other: but let others judge. See also upon Psal. 66.5. he is terrible.

V. 12. {So teach us to number our days, that we may apply our hearts to wisdom, &c.} To wisdom, that is, to piety and godliness. A man may number his days, that is, often consider of the shortness and uncertainty of his life, and yet make a quite contrary use of it. There is not a more ordinary motive (in the writings of ancient heathens, I am sure,) to worldly mirth and joviality, than this, because our life is short. Let us eat and drink, for tomorrow we shall die, 1 Cor. 15.32. But that this is not the wisdom here intended, may appear by comparing with Eccles. 7.2, 3, 4. It is better to go to the house of mourning, than to go to the house of feasting, &c. Sorrow is better than laughter: &c. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.

{apply our hearts} Heb. cause to come.

V. 13. {Return, O Lord, how long?} How long will you be angry with your people?

{let it repent thee concerning thy servants} Cease to afflict us, as a man repenting alters his course, Deut. 32.36.

V. 15. {wherein thou hast afflicted us} In Egypt, and in the wilderness.

{seen} Or, felt, Psal. 89.48.

V. 16. {Let thy work appear unto thy servants} Your mercy, which is your chiefest work.

{and thy glory unto their children} Seeing God's promises appertained as well to their posterity as to them, Moses prays for their children.

V. 17. {let the beauty of the Lord our God be upon us} Meaning, that it was obscured, when he ceased to do good to his Church.

PSALM XCI

Verse 1. {In the secret place of the most High} He that makes God his defense and trust, shall perceive his protection to be a most sure safeguard, Psal. 5.12.

{secret place} Psal. 32.7.

{abide} Heb. lodge.

V. 2. {I will say of the Lord} He prays to the Lord, out of confidence of the aforesaid protection.

V. 3. {Surely he shall deliver thee} Or, For he will deliver you.

{he shall deliver thee} Having practiced in the second verse what he taught in the first, now he teaches others to do the like, Psal. 32.8. & 34.11.

{from the snare of the fowler} Psal. 124.7. God will deliver you from secret and open dangers.

V. 4. {with his feathers} As fowls hover over their young with their wings, Deut. 32.11. & 17.8.

{his truth shall be thy shield and buckler} That is, his faithful keeping of his promise to help you in your necessity.

V. 5. {Thou shalt not be afraid for the terror by night, &c.} By these several expressions, verse 5, 6, 7, &c. is only intended, emphatically to set out the power of God, and the security of the godly man, resting upon this, that though his dangers be never so great, or his case, in appearance, never so desperate, yet God is able, if he see it convenient, for his glory, and the good of the sufferer, to deliver him: so that all things shall work together for good, to them that love God, Rom. 8.28. So that in all these things we are more than conquerors, ver. 37. Not that we are always actually delivered, out of every particular danger, or grievance there mentioned, (tribulation, distress, persecution, famine, nakedness, sword,) verse 35. as appears by verse 36. For thy sake are we killed all the day long, &c. but because all will turn (such is our confidence in God) to our greater good; and the more we suffer, the greater shall our reward and our glory be.

Much like to this of the Psalmist, and to the same purpose is the expression of Isaiah. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee, Isa. 43.2. So also Habakkuk, 3.17, 18. Although the fig-tree shall not blossom, &c. and Job 5.19, 20. &c. And therefore here is no ground, if the words be rightly understood, for any man absolutely to presume, or conclude, that he shall actually be delivered out of any particular danger: much less upon such a presumption, willfully to run into dangers. If such figures, the ornament of all language; such rhetorical, emphatical amplifications be allowed to human Writers, and well enough understood in ordinary language; why not to holy Writers as well, who had to do with men, as well as others; whose end also was, to use such expressions, as might affect and move? That human Writers have said as much of the security of good and godly men, I shall need to go no further than Horace his Ode, Integer vitae scelerisque purus, &c. Most dangerous then, and erroneous is the inference of some men, yea of some Expositors, here upon these words of the Psalmist, that no godly man can suffer by the plague, or pestilence: nor is old Lactantius his assertion much sounder, Non potest ergo fieri, quin hominem justum inter discrimina tempestatum, &c. that no just man can perish by war, or by tempest; Instit. l. 5. c. 18. Most Interpreters conclude here, that the godly are preserved in times of public calamities: which, in a right sense may be true: but withal they should have added, that all godly men are not exempted, at such times; to prevent rash judgments. See more upon Psal. 107.6. And he delivered them, &c.

V. 8. {Only with thine eyes shalt thou behold} You shall be but a looker on, not a feeler of those miseries.

V. 11. {he shall give his Angels charge over thee} See upon Psal. 34.7. The Angel of the Lord. These words were applied to Christ by the Devil, when he tempted him, Matt. 4.6. And well he might do it. For if they belong to all the faithful in general; (as Interpreters agree) much more eminently to the Head and Patron of the faithful; the author and finisher of our faith, Heb. 12.2. But it is observed by some Interpreters, that the Devil left out of purpose part of the verse, which was not to his purpose; to keep thee in thy ways; that is, say they, in the works of your calling. So that if a man employ himself out of his calling, though religious otherwise, then is he not within the compass of these promises.

V. 13. {adder} Or, asp.

{the young lion and the dragon shalt thou trample under feet} So far from hurting you, that you shall tread upon them, Rom. 16.20.

V. 14. {Because he hath set his love upon me} To assure the faithful of God's protection, he brings in God to confirm the same.

{I will set him on high} Above all dangers, or fear of them, Psal. 61.2.

V. 15. {Call upon me} Psal. 50.15.

V. 16. {With long life will I satisfy him} And not cut him off among others, ver. 7. But all this must be understood conditionally, if God see it fitting; for a good man may die by plague or war, 2 Chron. 35.23.

{long life} Heb. length of days.

PSALM XCII

TITLE

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

{for the sabbath day} To be sung on the sabbath; and it teaches us, That the right use of the sabbath stands in praising God, and meditation on his works, and not in ceasing from work only, ver. 4.

Verse 1. {Good thing to give thanks unto the Lord, and to sing praises} Psal. 147.1.

V. 2. {in the morning} For God's mercy, and fidelity in his promises, toward his, binds them to praise him continually both day and night, Psal. 55.17 and 119.62, 164.

{every night} Heb. in the nights.

V. 3. {upon the harp with a solemn sound} Or, upon the solemn sound with the harp.

{a solemn sound} Heb. Higgaion.

V. 4. {hast made me glad through thy work} He shows, that on the sabbath we should meditate on God's works.

V. 5. {O Lord, how great are thy works} See upon Psal. 28.5. because they regard not the works of the Lord, &c. and upon Psal. 41.1. Blessed is he that wisely considereth concerning the poor, &c.

{thoughts are very deep} Psal. 40.5. Rom. 11.33.

V. 6. {A brutish man knoweth not} See upon Psal. 73.22. I was as a beast before thee; and Psal. 41.1. Blessed is he that considereth, &c.

V. 7. {When the wicked spring as the grass} Psal. 37.2. The temporal prosperity of any man in general, be he good or bad, is often in the Scripture compared to flourishing grass: as particularly, Psal. 90.5, 6. in the morning, they are like grass, &c. and elsewhere. Nevertheless it is here, and elsewhere more particularly objected to the ungodly, because all their happiness ends with their life: it is this present world only that they trust to: in very truth therefore, most wretched they, whose happiness (not to speak of what they must suffer after death) is so fickle and transitory. As for them who look for a better after this, how long they enjoy this mortal life, or what share they have of temporal goods whilst they live, and for how long; is not, in very truth, (but that men naturally desire to live: and so account it a blessing, as natural men, to live and prosper, for a while, if it may be;) nor can be much material unto them.

{it is that they shall be destroyed} Since it is a righteous thing with God to recompence tribulation, &c. 2 Thess. 1.6, 7, 8, 9. and, Remember that thou in thy life time receivedst thy good things, &c. Luke 16.25. See also Wisd. 5.4, 5, 6, &c. then fools accounted his life madness, &c.

V. 8. {But thou, O Lord, art most high} See upon Psal. 7.7. for their sakes therefore return thou on high.

V. 10. {But my horn shalt thou exalt} You will strengthen me with all power, and bless me with all felicity.

{horn shalt thou exalt} Psal. 75.10.

V. 11. {Mine eye also shall see my desire on mine enemies} Psal. 54.7. and 112.8.

V. 12. {The righteous shall flourish like the palm tree} Hos. 14.5. Though the faithful seem to wither, and be cut down by the wicked; yet they shall grow again, and flourish in the Church of God, as the Cedars do in Mount Lebanon.

V. 13. {those that be planted in the house of the Lord, shall flourish in the courts of our God} Rather, as most other Interpreters, Being planted in the house of the Lord, they shall flourish in the courts of our God; which is much plainer. For the house of the Lord, and the courts of God, are but the same thing. The Temple of Jerusalem, and the Ark of it, were a type of Christ: who says of himself, I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing, John 15.5.

V. 14. {They shall still bring forth fruit in old age} See upon next words.

{flourishing} Heb. green.

V. 15. {To shew that the Lord is upright} Although this duty, to set forth the praises of God, his justice, his mercy, and the like; and to stand in defense of him, to the utmost of what ability we have, against all atheistical gainsayers and scoffers, be a duty that lies upon the young, as well as old; yet the performance of it does become old men best, because of their authority, and long experience in worldly affairs; in which respect they may be accounted more able and vigorous (fat and flourishing, in the Psalmist's metaphorical expression) than young men.

{uprightness in him} Rom. 9.14.

PSALM XCIII

Verse 1. {The Lord reigneth} Psal. 96.10. and 97.1. and 99.1. As God by his power and wisdom has made, and governs the world: so must they be our defense against all enemies and dangers.

{clothed with majesty} Psal. 104.1.

{wherewith he hath girded himself} Ready with his Almighty Power to do his work, Isa. 8.9. Luke 12.35. That is, to defend his Church.

V. 2. {Thy throne is established} Whereon you sittest, and governest the world.

{of old} Heb. from then, Isa. 48.3. That is, from the time that the world was founded.

V. 3. {The floods have lifted up, O Lord} Psal. 65.7.

V. 4. {The Lord on high is mightier than the noise of many waters} He means, that God's power appears in ruling the furious waters: or, that God's power is greater than the power of the Sea. Some think that by these expressions, troubles and commotions of estates, in general: or more particularly, persecutions of the Church, are figuratively intended. It is likely the Psalmist might have a respect unto both, the great power and providence of Almighty God, manifestly appearing in both.

V. 5. {Thy testimonies are very sure} Besides God's power and wisdom, in creating, and governing; his great mercy also appears, in that he has given his people his word and covenant.

{holiness becometh thine house, O Lord, for ever} Either holiness, passively; that is, inviolableness, stability, perpetuity, grounded upon the sureness, and faithfulness of God's testimonies, by which some understand promises; or, holiness, actively; that is, all manner of reverence in outward performances and duties; but especially, a holy life and conversation becomes them that profess themselves to be servants to so great and glorious a Majesty.

{for ever} Heb. to length of days.

PSALM XCIV

Verse 1. {God to whom vengeance} Heb. God of revenges.

{to whom vengeance belongeth} Deut. 32.35. Nah. 1.2. Whose office it is to take vengeance on the wicked.

{shew thyself} Heb. shine forth. Psal. 50.2. & 80.1.

{shew thyself} Show by effect, that you are judge of the world, to punish the wicked.

V. 2. {Lift up thyself, thou Judge of the earth} Psal. 7.6, 7. See more there.

V. 3. {how long shall the wicked triumph?} That is, brag of their cruelty and oppression; or, esteem themselves above others.

V. 4. {speak hard things} Psal. 31.18.

V. 5. {They break in pieces thy people} Seeing the Church was then so sore oppressed, it ought not to seem strange unto us, if we see it so now; and therefore we must call to God, to take our cause in hand.

V. 7. {Yet they say, The Lord shall not see; neither shall the God of Jacob regard it} Psal. 10.11, 13.

{Yet they say} He shows, that they are desperate in malice, forasmuch as they feared not God, but gave themselves wholly to do wickedly.

V. 8. {ye brutish among the people} That is, most brutish of all the people, Psal. 92.6.

V. 9. {He that planted the ear, shall he not hear?} Exod. 4.11. Prov. 20.12. He shows, that it is impossible but God should hear, see, and understand their wickedness.

V. 10. {He that chastiseth the heathen, shall not he correct?} If God punish the very heathen for their sins, it is mere folly for any of God's people, to think that God will spare them. For judgement beginneth at the house of God, 1 Pet. 4.17. Many satisfy themselves with this exposition; which nevertheless, if well considered is quite besides the drift and purpose: this, whatever it be, being opposed (as appears by the context) to the conscience and security of the wicked, Epicures, and Atheists, who because they did not believe any God, or that God did intermeddle with the affairs of this world, made no conscience at all, how they oppressed the godly and religious. The words therefore, which will be as proper to the Original, as this here, being translated, He that teacheth (or instructs) the heathen, (Heb. גוים the nations; that is, all the world, or all mankind) shall not he reason, or argue? That is, He that inspired understanding to men in general, according to that in Job; But there is a spirit in man; and the inspiration of the Almighty giveth them understanding, 32.8. Nay, He that teacheth us (Heb. מלפנו as children are taught in Schools, from their first rudiments, by little and little; as the word imports properly) more than the beasts of the earth, and maketh us wiser than the fowls of heaven, 35.11. That is, in effect, He that has made us rational creatures; that has endued us, and all the men of the world, with an intellectual faculty; shall he not consider, and understand? Or, shall he be less rational than we?

The argument to prove, against Atheists and Epicures, that there must needs be an original rational substance, which is as a principle of reason to others, or from which that reason, which is in other creatures, is derived; that is, in effect a God infinitely wise, &c. though vulgarly proposed, is very solid, and philosophical, as may appear by the more large disputations of ancient Philosophers to that purpose. But it will be better understood, if we produce some of their words; “As that which in me is earthly, (says one of them) I have from some common earth; and that which is moist from some other element is imparted: as my breath and life has its proper fountain; and that likewise which is dry and fiery in me: (for there is nothing which does not proceed from something: as also there is nothing, that can be reduced into mere nothing) So also οὕτω δὴ καὶ τὸ νοερὸν ἥκει ποθέν; must there be some first beginning, (or, fountain) from whence proceeded my understanding; (or, that which is rational in me.”

V. 11. {The Lord knoweth the thoughts of man} 1 Cor. 3.20. An answer to the question in the former verse; yea, the Lord knows men's vain thoughts.

V. 12. {whom thou chastenest} God has care over his, and chastens them for their welfare, that they should not perish for ever with the wicked, 1 Cor. 11.32. Heb. 12.5, 10.

V. 15. {But judgment shall return unto righteousness} God will restore a right government, that the good may be rewarded, and bad men punished, and then the godly shall follow him cheerfully.

{shall follow it} Heb. shall be after it.

V. 16. {Who will rise up for me against the evildoers?} None will.

V. 17. {Unless the Lord had been my help} He complains of them which would not help him to resist the enemies; yet was assured that God's help would not fail.

{almost} Or, quickly.

{my soul had almost dwelt in silence} That is, in the grave, and so it might have been translated, which would have been plainer; as also, Psal. 115.17. The dead praise not the Lord, neither any that go down into silence. So the Latins commonly call the dead silentes; as, Qui justa silentibus illic Reddit: where to translate the silent, instead of the dead, would be very improper.

V. 18. {My foot slippeth} Psal. 38.16. When I thought there was no way but death.

V. 19. {In the multitude of my thoughts} In my trouble and distress, I ever found present comfort and help from you.

V. 20. {Shall the throne of iniquity have fellowship with thee} Will you favor, and bear out these tyrants that abuse their power to open oppression? It may also (as by some it is) be understood of wicked Judges, the word כסא signifying a Tribunal, as well as a Throne.

{by a law} Psal. 58.2. Isa. 10.1.

V. 21. {gather themselves together against the soul of the righteous} Psal. 12.

V. 23. {and shall cut them off in their own wickedness} Psal. 55.23. It is a great token of God's judgment, when the purpose of the wicked is broken; but a greater, when they perish by their own malicious plots.

PSALM XCV

Verse 1. {O come let us sing unto the Lord} It appears to be David's Psalm, Heb. 4.7.

V. 2. {come before his presence} Heb. prevent his face.

{with thanksgiving} He shows, that God's service stands not in dead ceremonies, but chiefly in the sacrifice of praise and thanksgiving, 34.12.

V. 3. {above all gods} Psal. 86.8. & 96.4. Even the angels, (who in respect of men, are thought as gods, Psal. 8.5.) are nothing in his sight: much less the idols, which man's brain invents, Psal. 96.5.

V. 4. {In his} Heb. In whose.

{the strength of the hills is his also} Or, the heights of the hills are his. All things, even the most secret, and powerful, are governed by his providence.

V. 5. {The sea is his} Heb. whose the sea is.

{and} Or, for.

V. 6. {let us worship and bow down and kneel} Some learned Rabbins are of opinion, that David here by those three words, to worship, bow down, and kneel, does express three several gestures and postures of body, used then in adoration, and prayer. The first (here translated, let us worship: but more properly by others, to this sense, prosteramur) a casting of the whole body upon the ground, with stretched legs and feet level to the face: the second, a low bowing of the whole body: the third, kneeling. It is certain, that all these postures were used among the Jews, in their worship: whereof examples are frequent in all parts of it.

The first of these, which may seem strangest, now that men are grown much colder in their devotions, and gladly take hold (quo jure, qua injuria; as elsewhere is showed) of Christ's words, concerning spiritual worship, to favor their bodies: as it was very common among devout Jews, used by Christ himself, (Matt. 26.39. and fell on his face: and Mark 14.35. and fell on the ground:) so was it in great use among ancient Christians, as to any that are versed in their writings, must needs appear. But though this be true concerning these words and rites, in general; yet whether here true, to the intention of the Psalmist, may be doubted. For had he aimed at those three several postures, a man would think, according to the rules of Rhetoric, that he should rather have begun with kneeling or incurvation, as the least of the three; and so have proceeded to prostration, the lowest, and most abject kind of adoration. Except we shall make an inverted kind (and such there be to be found sometimes) of climax of it: not unlike Psal. 1. walketh not: standeth not: sitteth not: not sitting, or standing, being a less commendation, (in the intention of the Psalmist, according to most Expositors) than not walking.

But I will bind no man to this interpretation. For as certain it is, that the first word is often used for worship or adoration, in general; which as it was variously performed with either kneeling, bowing, or falling; so is that word, and the Greek προσκύνησις, (which does answer it) joined with any one of those three. However, though the Psalmist do not mention all postures, yet by those two that he mentions, he may comprehend any other kind, and so be understood by us (with most Expositors) as intending all kinds of adoration, mental, corporal: all kinds, and by all sorts of expressions used among men: as who is the object, (to wit, God: the Lord our maker) the only object of all true adoration; due unto him from all men, all creatures of the world. So Mark, with all thy heart, and with all thy soul, &c. Words are multiplied upon the same occasion, to let us know, that we owe much more, than all that we can perform (do we what in us lies) can come unto.

V. 7. {the people of his pasture} Psal. 100.3.

{and the sheep of his hand} That is, the flock whom he governs with his own hand, Psal. 77.20. & 100.3. and therefore ought to hearken to his voice.

{to day if ye will hear his voice} Heb. 3.7. & 4.7.

V. 8. {Harden not your heart} By the contemning of God's Word.

{as in the provocation, and as in the day of temptation in the wilderness} Exod. 17.2, 7. Num. 14.22, &c.

{provocation} Heb. contention.

V. 9. {tempted me, proved me, and saw my work} 1 Cor. 10.9. Psal. 78.40.

V. 10. {It is a people that do err, &c.} Num. 14.23.

{that do err in their heart} They were without judgment & reason.

V. 11. {that they should not enter into my rest} Heb. if they enter into my rest. That is, into the land of Canaan, where he promised they should find rest, which the Apostle shows to be a type of our eternal rest to come, Heb. 4.8, 9.

PSALM XCVI

Verse 1. {O Sing unto the Lord a new song} This whole Psalm, and part of the 105, from ver. 1. to ver. 15. inclusively; (Saying, Touch not mine anointed, and do my Prophets no harm) with some small alterations, and some, either contractions, (for it may be either, according as we shall suppose this or that to have been the first and original Copy) or additions, are also to be found (this from v. 23. to v. 33. inclusively; and that part of the 105 Psalm, from v. 9 to v. 12. inclusively) 1 Chron. 16. Of such differences in general, see upon Psal. 18. I will love thee, &c. and Psal. 53. The fool hath said in his heart, &c.

But in collating of these two Psalms with that Chapter, there be two things more to be observed. The first is, that what in Chronicles is exhibited as one single Psalm; in this Book it makes two, (if we may call two, one whole, and part of another) and these two, at that distance one of another, that no suspicion can be of any such coherence, either of words or matter, as we find in some other Psalms, that follow one another: as for example, between the 105 & 106. Besides, that which is first here, is last there; and that which is last here, is there first. It is not impossible, that David himself might afterwards divide, and contrive into a new form, what himself had first joined, or join afterwards, what he had first divided. Neither would it be a difficult matter to find out a coherence of sense, if we make but one Psalm of it.

However, as it does not appear by the Chronicles, that what is there put together, in order of context, was intended for different Psalms: So neither is it certain, that it was intended but for one. We read there, indeed, in our English Translation, That on that day David delivered first this Psalm to thank the Lord, &c. this Psalm; as of one: but that being but the supplement of the Translator, it may as well be supplied, these Psalms, as this Psalm: as indeed it is by some, who find three several Psalms in that Chapter: the first, from v. 8. to 23; the second from 23. to 34. the third from 34. to 37. ending in those words, Amen, and praise the Lord. So that the matter being uncertain, we may spare our labor of further reasoning about it.

However, this seems to be clear by the text (a second thing to be observed) that this Psalm, or Psalms, (whether two or three, or but one there, which here makes one, and part of another) were of the first, if not the very first, that ever David published: And then what reason can we give, why so many should go before, which certainly were of a later date? But whether the Psalms were digested by any other certain observations, is not certain: Certain it is, that the order of time (which is considerable in the argument of divers Psalms) was not observed. See also upon Psal. 1. and Psal. 72. last words.

I said, it seemed clear by the Text: I must add; as it is ordinarily translated. But I find a different translation of those words. Not to mention the vulgar Latin, which turns it quite another way; learned Grotius translates the whole verse thus; Hoc autem imprimis eo tempore David constituit, ut per Asaph & collegas ejus laudaretur Deus; that is, And David at that time took especial care, that God might be praised by Asaph, and his colleagues. Whose opinion also is, that David having made these Psalms before, as they are here represented in the book of Psalms, did so join and put them together afterwards, upon that occasion of the Ark. This Psalm then, which few Interpreters take notice of, has a double relation. For as it stands here alone, by itself, it is a mere prophecy of the conversion of the Gentiles to the faith, who therefore are here called upon to praise God for it; but as it is represented in the Chronicles as part of a longer Psalm, or joined with others, whether one, or more, it had a further and more immediate use, being then sung at and upon the bringing in of the Ark by David into Jerusalem.

V. 4. {For the Lord is great} Seeing he will reveal his greatness to all Nations, contrary to their own expectation, they ought all to worship him, contrary to their own imaginations, and only as he has appointed.

{to be praised} Psal. 18.3.

{above all gods} Psal. 95.3.

V. 5. {For all the gods of the nations are idols} Jer. 10.11.

{but the Lord made the heavens} Then the Idols, or whatsoever made not the heavens, are not God.

V. 6. {Honour and majesty are before him} God cannot be known but by the tokens of his honor and majesty, which are seen principally in his Sanctuary.

V. 7. {Give unto the Lord, O ye kindreds of the people, give unto the Lord glory and strength} Psal. 29.1, 2.

{give unto the Lord glory and strength} As by experience you see that it is only due to him.

V. 8. {due unto his name} Heb. of his name.

{bring an offering} By presenting yourselves before God, declare, that you worship him only, Psal. 68.29. Isa. 16.1.

V. 9. {in the beauty of holiness} Or, in the glorious Sanctuary. See upon Psal. 110.3. The beauty of holiness.

V. 10. {Say among the heathen} He prophesies, that the Gentiles shall be partakers, with the Jews, of God's promise, Rom. 15.9, &c.

{the Lord reigneth} Psal. 93.1. & 97.1.

{righteously} Heb. in righteousnesses.

{Say among the heathen, that the Lord reigneth} 1 Chron. 16. There is a transposition of these words; which follow there, in this order, Let the heavens be glad, and let the earth rejoice; and let men say among the nations, The Lord reigneth. Let the sea roar, &c. It is very likely that it was made by David himself. See before.

{that the Lord reigneth} Much ado there has been about this place; and some men, to this day, make great boast of it; thinking thereby to prove and evince against all gainsayers, the corruption of the Original Hebrew. Certain it is, that divers Ancients of great antiquity; as Justin Martyr, Tertullian, Cyprian, and some others, found it in their Translations, Κύριος ἐβασίλευσεν ἀπὸ ξύλου: Dominus regnavit à ligno: that is, The Lord hath reigned by his cross: who therefore suspected, that the enemies of Christ's cross, the Jews, had purposely, by omission of these words, which made against them, played the plagiarists. But the greater number of Ancients that have been since, neither found in their Copies, neither object in their Comments any such thing unto them: neither is it in either Greek or Latin Copies of these days. How therefore this happened, learned men have divers conjectures; which I do not think pertinent to this place.

It shall suffice, for further clearing of the Hebrew Text, to observe, that 1 Chron. 16. where this whole Psalm, as has been said before, stands upon record, v. 31. no such thing is to be found. I shall only add, what seems to me very probable concerning that gloss, or insertion, into the Text; and has not yet been said by any that I know of; that those words, v. 12, 13. then shall all the trees עצי which is the word of the gloss, and signifies a cross also) of the wood rejoice: Before the Lord; might be the occasion of it.

V. 11. {Let the heavens rejoice, and let the earth be glad} Psal. 96.11. 1 Chron. 16.31.

V. 12. {then shall all the trees of the wood rejoice} If the insensible creatures shall have cause to rejoice, when God appears, then much more we.

PSALM XCVII

Verse 1. {The Lord reigneth} He shows, that where God reigns, there is all felicity and spiritual joy. See also upon ver. 7. worship him, &c.

{let the multitude of Isles be glad thereof} For the Gospel shall not only be preached in Judea, but through all countries, yea, all Islands also.

{multitude of Isles} Heb. many, or great Isles, or countries.

V. 2. {Clouds and darkness are round about him} He is thus described, to keep his enemies in fear, who contemn God.

{righteousness and judgment are the habitation of his throne} Psal. 89.14.

{habitation} Or, establishment.

V. 3. {A fire goeth before him, and burneth up his enemies round about} Psal. 50.3.

V. 4. {the earth saw and trembled} Psal. 18.7. & 77.18. & 104.32.

V. 6. {The heavens declare his righteousness, and all the people see his glory} Some by heavens, here, understand the Angels; as if he intended, that the Angels in heaven, and men, (or people) in earth, shall all concur to glorify God. Or, The heavens, &c. that is, God's just judgments, which by an extraordinary power he does execute upon the wicked from heaven, as it were: they declare, and make his righteousness to be acknowledged upon earth, and all men to glorify him. Or, both heaven and earth shall be witnesses of his justice, and righteous judgments. So Psal. 50.4. He shall call to the heavens from above, &c. And the heavens shall declare his righteousness; for God himself is Judge. See the notes there.

There may be another interpretation also, which I think in reference to that which immediately follows, Confounded be all they that serve graven images, &c. would be very proper to this place. It is this; That the Heavens, Sun and Moon, and all that goodly Fabric, plead the cause of God, against Atheists and Idolaters; in that his glory (especially consisting in the acknowledgment of his infiniteness and omnipotency; and in being the only object of our adoration and devotions) may be seen, or is there exposed, and set out to the sight of all that are not willfully blind; or upon some just judgment of God altogether bereaved of their right wits. See more upon Psal. 19.1. The heavens declare the glory of God, &c. and v. 3. There is no speech nor language, &c. See also Psal. 89.5. And the heavens shall praise, &c.

V. 7. {Confounded be all they that serve graven images} Exod. 20.4. Lev. 26.1. Deut. 5.8. He signifies, that God's judgments are in a readiness to destroy idolaters.

{worship him all ye gods} Heb. אלהים which Psal. 8.5. is translated Angels: Thou hast made him little lower than the Angels; which, if grounded upon the Apostle's authority, who allows of it, Heb. 2.7. I know no reason why the same authority should not be followed here also, since the same Apostle, Heb. 1.6. has it, And let all the Angels of God worship him: wherein he is generally supposed to have intended these words of the Psalmist. There is in the words an allusive opposition (well observed by some) between אלילים idols; and אלהים angels.

That this whole Psalm is principally intended of Christ his spiritual Kingdom and Dominion, appears by the Apostle's words, And again when he bringeth in the first begotten into the world, he saith, And let all the Angels of God, &c. when he bringeth; that is, as before upon Psal. 40.6. mine ears hast thou opened: has already been intimated: when the Psalmist describes the Son of God his coming into the world; where he speaks and prophesies of it. There is nothing indeed in the whole Psalm, but is very applicable that way: no part almost of the Psalms, but is. However, I do not conceive that this can necessarily be inferred (as some argue) from these first words, The Lord reigneth; as though it could not be meant of God, the Father, whose Kingdom, they say, was from everlasting, and did not then begin.

For according to the Scripture phrase, God is there said to reign, when the Justice of his administration (often clouded by the prosperity of the wicked in this world; whereof see upon Psal. 37. and Psal. 73, &c. at which times atheism does use to abound) by just judgments executed upon the wicked, and profane, and sacrilegious, is made conspicuous unto men. And besides, what would they make of Psal. 99. ver. 1? The Lord reigneth — he sitteth between the Cherubims, &c. Besides the propriety of that expression, that sitteth between the Cherubims, it clearly appears by the whole context, that God the Father, the only then known to the Israelites, was intended.

V. 8. {The daughters of Judah rejoiced} The villages of Judah, which are as it were the daughters of Jerusalem, the mother City, shall rejoice at the conversion of the Gentiles.

{because of thy judgments, O Lord} Whereby you destroyest your enemies, and enlargest your Church.

V. 9. {above all gods} Psal. 95.3.

V. 10. {Ye that love the Lord, hate evil} He requires two things of his children: the one, that they detest vice: the other, that they put their trust in God for their deliverance.

{hate evil} Psal. 34.14. Amos 5.15. Rom. 12.9.

V. 11. {Light is sown for the righteous} Psal. 112.4. The joy of the righteous is laid up for them, and will come forth with increase, though it appear not at the first.

{and gladness for the upright in heart} Psal. 64.10.

V. 12. {Rejoice in the Lord, ye righteous} Psal. 33.1.

{at the remembrance} Or, to the memorial.

PSALM XCVIII

Verse 1. {O Sing unto the Lord a new song, for he hath done marvellous things} Psal. 96.1. Isa. 42.10.

{a new song} That is, some song newly made, in token of thankfulness for their wonderful deliverance, Psal. 96.1.

{his holy arm hath gotten him the victory} He preserves his Church miraculously, Isa. 59.16. & 63.5.

V. 2. {The Lord hath made known his salvation} Isa. 52.10. For the deliverance of his Church.

{his righteousness hath he openly shewed} Most Expositors understand this righteousness of Evangelical righteousness, through faith in Christ's merits, &c. upon this ground, because the subject of the whole Psalm (as generally conceived) is to set out the happiness and glory of Christ's Kingdom, and the conversion of the Nations unto him. Neither is it to be questioned, but that it was intended to that use by the Holy Ghost, by way of mystical application and interpretation. Which though to us Christians most considerable now, yet ought we not to neglect the immediate, literal, historical sense: of which, (besides that it is the ground of the mystical, and even so to be sought into, that we may know what we ground upon, and how far we may go, to keep ourselves within bounds;) good use is to be made upon several occasions, by good and warrantable consequences, and applications.

We say therefore, that some notable victory, or deliverance, having been the immediate occasion; by the word righteousness, we must here understand, literally, goodness and mercy: of which signification, see upon Psal. 71.2. deliver me in thy righteousness. And though it be granted, that Prophets sometimes speak of things future, by the Preterit, thereby the better to express their own confidence, (and to breed it in others) of a certain accomplishment: Yet here the immediate cause of these Preterits, The Lord hath made known, hath showed, &c. is because they related immediately to somewhat, which in very deed, was already past and done.

Now if any man shall ask, what that should be, (literally taken) that God should be said, openly to have showed in the sight of the heathen: as in this verse: or, to have been seen by all the ends of the earth, as in the next? first we answer, that we must allow sacred Poets and Orators Rhetorical amplifications, as well as others; if we allow them to be Poets and Orators: and so if it were some notable victory, or deliverance, such as we read of many in sacred records, the fame whereof could not at least, but spread to all neighbor Nations and Kingdoms on all sides; so much as is here, might well be said of it. Isa. 39.1, &c. and 2 Kings 20.12, &c. we read of Ambassadors sent of purpose by the King of Babylon, to inquire of the wonder that was done in the land: as is particularly expressed 2 Chron. 32.31. and that many such things happened, upon several occasions, no man can doubt, though no mention be made of it in writings of their time, now remaining. See also upon Psal. 138.4. All the Kings of the earth.

But besides, there might be a particular providence of God in it, that the Psalmist should light upon such expressions, as might serve his purpose, figuratively, by way of rhetorical amplification: and be applicable to Christ and his Kingdom, literally: taking literal here, not for the immediate sense, in the intention of the Psalmist: but for that which is most proper, and Grammatical to the words, opposed to Rhetorical.

{openly shewed} Or, revealed.

V. 3. {He hath remembered his mercy} God was moved by no other means to gather his Church of the Jews and Gentiles, but because he would perform his merciful promise.

V. 6. {With trumpets and sound of cornet} By this repetition, and earnest exhortation to give praises with instruments, and by stirring up the dumb creatures, he signifies, that the world is never able to praise God sufficiently for their spiritual and corporal deliverances.

V. 7. {sea roar, and the fulness thereof} Psal. 96.11.

V. 9. {for he cometh to judge the earth} Psal. 96.13.

PSALM XCIX

Verse 1. {Let the people tremble} When God delivers his Church, all the enemies shall have cause to tremble.

{between the Cherubims, let the earth be moved} Exod. 25.22. Psal. 80.1.

{be moved} Heb. stagger.

V. 2. {The Lord is great in Zion} Which is the seat of his universal monarchy, Isa. 2.2, &c.

V. 3. {Let them praise thy great and terrible Name} Though the wicked rage against God, yet the godly must praise his Name, and mighty power.

{for it is holy} Or, which is holy.

V. 4. {The King's strength also loveth judgment} Or, And, the King's strength, who loves judgment. This King, meaning God, the King of his Church; (so called also Psalm 98.6. make a joyful noise before the Lord, the King) does mix his power with justice, contrary to the custom of tyrants, Job 36.5.

{thou dost establish equity} Heb. equities. That is, the most equal courses.

V. 5. {worship at his footstool} That is, before his Ark, 1 Chron. 28.2. where he promised to hear, when they worshipped him; as now he promises his spiritual presence, wheresoever his Church is assembled.

{he is holy} Or, it is holy.

V. 6. {Moses and Aaron among his priests} Moses is reckoned among the Priests; for he did the Priestly office, in consecrating Aaron and his sons. As also in his continual interceding for the people; which some conceive to be the principal aim here: which also seems by the following words to be confirmed. However, the word כהן, does also signify a principal officer or minister; as some would have it here also translated.

V. 8. {though thou tookest vengeance of their inventions} He heard their prayers, notwithstanding their infirmities; and corrected them for their sins, though they prayed unto him, Num. 20.12. Or, you did forgive the people upon Moses' prayer, though you did destroy some of them for their sins, Exod. 32.34, 35. & 32.32. Num. 14.20, 22. He might also allude to God's own expressions concerning himself, Exod. 20.5, 6. visiting the iniquity, &c. and shewing mercy, &c. as also Exod. 34.6, 7.

PSALM C

TITLE

{praise} Or, thanksgiving. Psal. 145.1.

Verse 1. {Make a joyful noise unto the Lord} He prophesies that God's benefit in calling the Gentiles, shall be so great, that they shall have wonderful occasion to praise his mercy, and rejoice, Psal. 95.1.

{all ye lands} Heb. all the earth.

V. 3. {it is he that hath made us} I know no reason, though some principal Expositors would not have it, but that the words may be understood de communi creatione; that is, of temporal life and being, as well as of spiritual. This indeed is of more consequence: but that as necessary to be known, and the more necessary perchance to be insisted upon; because secondary causes are more visible, and many through ignorance, apt enough to ascribe to bare nature, what they see daily by natural means to be done, and effected; and without such, never done. The Psalmist elsewhere does very exactly insist upon it, Psal. 139.13, 14, 15, &c. and has choice speculations about it. See also Psal. 119.73. Thy hands, &c.

But again, the words might be intended of the Jews, God's peculiar people; which God did choose and select from all other Nations, to be his peculiar, not to any peculiar worth of theirs, nor by any such cooperation of theirs, as that they could ascribe any part of it to themselves; to which purpose, some translate: ipse effecit nos, (non autem nos ipsi) populum suum, &c. making a Parenthesis of those words, and not we ourselves.

{and not we ourselves} Or, and his we are. This difference of sense, or expression (though both to the main matter may come to one) the one affirmative, and the other negative; proceeds from a different reading of but one letter, in a word that consists but of two: which according to different reading, may be either a Pronoun, illi; or a Negative, non. It is not worth the while to contend about such petty differences: and they do the Scripture great wrong, that would have the integrity and incorruption of it to consist in such niceties.

{his people, and the sheep of his pasture} Psal. 95.7.

V. 4. {Enter into his gates with thanksgiving} Though David does here express himself in words proper to the service then in use, yet so much from the words we may gather absolutely, (as Expositors of best account well observe) that our thanksgiving to God upon extraordinary occasions, should always be accompanied with some outward solemnity. See also upon Psal. 66.13. I will go into thy house.

V. 5. {his mercy is everlasting} He declares, that we ought never to be weary in praising God, seeing his mercies toward us last for ever, Psal. 136.1, &c.

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

PSALM CI

Verse 1. {I will sing of mercy} Of your mercy to me, and justice, when you destroyest mine adversaries, and settest me on the throne.

V. 2. {O when wilt thou come unto me?} When will you give me the Kingdom promised?

{I will walk within my house with a perfect heart} Till then I will guide mine own house well, and afterwards the Kingdom.

V. 3. {I will set no wicked thing before mine eyes} Either to desire it, or endeavor to accomplish it.

{wicked thing} Heb. thing of Belial.

{I hate the work} He shows, that Magistrates do not their duty except they be enemies to all vice, Psal. 97.10.

{of them that turn aside} From the law of God, Psalm 125.5.

V. 4. {I will not know a wicked person} I will not take notice of them: I will show them no grace nor favor, Psalm 1.6. Matt. 7.23.

V. 5. {Whoso privily slandereth his neighbour, him will I cut off} In promising to punish those vices, which are most pernicious in them that are about Kings, he declares by consequence, that he will punish all vice.

{an high look, and a proud heart, will not I suffer} Prov. 6.17, 18.

V. 6. {Mine eyes shall be upon the faithful of the land} He shows what is the true use of the sword, To punish the wicked, and to maintain the good, Rom. 13.4.

{in a perfect way} Or, perfect in the way.

V. 7. {shall not tarry in my sight} Heb. shall not be established.

V. 8. {I will early destroy all the wicked of the Land} Heb. at mornings. For then was judgment executed, Jer. 21.12. Meaning, every morning; or else, most early: That is, immediately after the act, lest it grow to further inconvenience.

PSALM CII

TITLE

{of} Or, for.

{of the afflicted} Whereby is signified, that albeit we be in never so great miseries, yet there is ever place left for prayer, Psalm 130.1. Jonah 2.1.

Verse 1. {Let my cry come unto thee} He declares, that in our prayer we must ever feel the want of that which we desire.

V. 2. {Hide not thy face from me in the day when I am in trouble, incline thine ear unto me} Psal. 27.9.

V. 3. {For my days are consumed like smoke} These excessive kinds of speech show how much the affliction of the Church ought to wound the hearts of the godly.

{like smoke} Or, as some read, into smoke.

{and my bones are burnt as an hearth} Job 30.30. Psal. 32.3.

V. 4. {so} Or, because, or, while.

{so that I forget to eat my bread} My sorrows were so great that I passed not for mine ordinary food.

V. 5. {my bones cleave to my skin} Job 19.20. Lam. 4.8.

{skin} Or, flesh.

V. 6. {I am like a Pelican of the wilderness} Ever mourning and solitary, casting out fearful cries, Isa. 34.11. & Zeph. 2.14. in both which places, though it be the same word, and certainly intended for the same thing, it is translated bittern: but Lev. 11.18. pelican, as it is here. It is generally conceived, (which is grounded upon the etymology of the word, קאת Vomere, that is, to vomit up) that it is the name of a bird in Latin called platea, or platalea, (Englished by some a shovelard) which as Tully, and out of him Pliny, testify, uses to swallow down shell fish as oysters, and the like; and keeping them in his stomach, till they open, casts them up again, and so eats them.

{an owl of the desert} Job 30.29.

V. 7. {I watch} My sorrows will not suffer me to sleep, Psalm 77.4.

{as a sparrow alone} That has lost his Mate: so are good men solitary, being out of the Church.

V. 8. {they are mad against me, are sworn against me} They have conspired against me by a joint oath. Or, as others, per me jurant, that is, swear by me. That is my name is a curse unto them: threatened and denounced as the utmost of temporal judgments, Lev. 26. So also Isa. 65.15. And ye shall leave your name for a curse. Heb. לשבועה for an oath, properly. Or, they swear by me; that is, I am the object of all their oaths and imprecations; such is their rage and malice against me. But that former both translation and exposition, grounded upon those places of Leviticus, and Isaiah, is the most approved, and, as I conceive, most warrantable.

V. 9. {I have eaten ashes like bread} Sitting in the ashes, he could not but eat some with his meat. See upon Psal. 42.3. My tears.

{mingled my drink with weeping} Psal. 80.5. Heb. drinks. Noting a continual act.

V. 10. {Because of thine indignation} He shows, that his afflictions did not so much move him, as God's displeasure.

{thou hast lifted me up and cast me down} As in wrestling, one takes the other up to give him the greater fall: so affliction after prosperity is the more dreadful, Psalm 73.18.

V. 11. {My days are like a shadow that declineth} Isa. 40.6. Jam. 1.10.

{like a shadow that declineth} Rather, is stretched out, as Exod. 6.6. for shadows at evening are longest, and then suddenly vanish, Jer. 6.4.

V. 12. {Thou, O Lord, shalt endure for ever} Lam. 5.19. Howsoever we be frail, yet your promise is sure, and the remembrance thereof shall confirm your people in all adversities.

{thy remembrance unto all generations} Psalm 135.13.

V. 13. {shall} Or, will.

{yea, the set time is come} That is, the seventy years appointed, Jer. 29.10, 12. or, some such time appointed for their deliverance, Rev. 2.10. & 3.10.

V. 14. {in her stones} The more that the Church is in misery and desolation, the more do the faithful love and pity it.

V. 17. {the prayer of the destitute} The Hebrew word ערער, here rendered destitute, is thought to signify properly myricam, tamarisk; by some mistaken, as Herbalists observe, for ἐρείκη, heath. So indeed the Hebrew word is translated in English, Jer. 17.6. For he shall be like the heath in the desert. And it is likely they intended myrica. Yet I cannot absolutely say, it is a mistake: the word tamarisk, would not do so well there; except we understand it of some wild tamarisk, much like unto heath (for some tamarisk grows to a great bigness) to which the description of humilis and tenuis, that is, low and slender, (as in Virgil, Non omnes arbusta juvant, humilesque myricae:) may be proper.

But however low and slender, yet they certainly are mistaken, that make it here, herbam humilem & abjectam; as some do: Plantam, they might have said. They also, that confound it with juniper: as some others. All this is avoided by translating nudatissimus, as some, or as others, humilis, (destitute here) which certainly is the intention (if not propriety, or proper signification) of the word here, and agrees very well with the etymology of it: from ערר, nudare, that is, to uncover. Some fetching it from a different root, (to wit, עור) have translated it, vociferantis; others, excitantis se; that is, of him that cries: and, of him that stirs up himself: but because not followed, we shall not need further to insist upon either.

V. 18. {This shall be written for the generation to come, and the people which shall be created} That is, the fame of this (so notable and wonderful) deliverance shall be transmitted to posterity by writing; and those that are not yet born, shall talk of it, and praise you for it in after ages. Or, if he mean, that the Gentiles, who shall see it, or read of it, shall be converted; then, by the people which shall be created, is meant, new born and regenerated; as Psal. 22. last verse, They shall come and shall declare his righteousness, unto a people that shall be born, that he hath done this. Or, by the people which shall be created, may be meant the same people, who being as it were dead and buried in the miseries of a long captivity shall, when restored again, appear as newly created, or raised by a miracle out of the grave.

V. 19. {For} Or, When.

{looked down} See upon Psalm 33.13. The Lord looketh.

V. 20. {those that are appointed to death} Heb. the children of death. Psalm 79.11. Who now in their banishment could look for nothing but death.

V. 21. {To declare} Or, that they may declare.

V. 22. {When the people are gathered together} He shows, that God's Name is more praised, then, when religion flourishes, and the Church increases, which is chiefly accomplished in the New Testament.

V. 23. {weakened} Heb. afflicted.

V. 25. {Of old thou hast laid the foundations, &c.} Whereas heaven and earth are often mentioned (and in that respect, in opposition to man's life, and all that belongs unto it, said to continue for ever,) to set out the stability and immutability of things; they are here, in comparison of God, the better to set out his absolute eternity and immutability, mentioned as things mutable, and transitory. And the setting out of God's eternity and immutability, tends to this, that since God in his own nature is thus and thus, it cannot be that they whom he loves, and who love him, and put their trust in him, should be so perishable and transitory as to be no more after this mortal life is ended. And so St. John in his first Epistle, 2.17. The world passeth away and the lust thereof; but he that doth the will of God, abideth for ever.

{as a vesture shalt thou change them} The Septuagint have it here, ἑλίξεις, thou shalt fold them: and so that passage is quoted Heb. 1.12. whereby the manner of the change is more particularly expressed; to wit, by way of folding. And to this agrees the Prophet's expression, Isa. 34.4. And all the hoste of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: Or perchance it is but a similitude, or bare allusion; because when a book, (as anciently books were wont, thence called volumes) or a scroll of parchment is folded up, nothing of it (no letters, or words, the essential parts) is seen. It is as it were passed away. St. Peter speaking of the same, says no more, but that the heavens shall be dissolved, 2 Pet. 3.12.

V. 26. {perish, but thou shalt endure} Isa. 51.6.

{endure} Heb. stand.

V. 27. {same, and thy years shall have no end} Mal. 3.6. Heb. 13.8.

V. 28. {The children of thy servants shall continue} This is the literal (as I may call it) immortality, proposed in the Law to them that fear God: their surviving in their posterity, of which see upon Psalm 21.4. length of days for ever and ever. By it, and under the type of the Land of promise, (whereof see upon Psalm 37.2. For they shall soon be cut down, &c.) was figured that immortal life, and eternity of the godly, in Heaven, more fully revealed and brought to light by the Gospel of Christ: Of which see before upon Psalm 37.1. Fret not thy self, &c.

{shall continue, and their seed shall be established before thee} Psal. 69.36. Joel 3.20.

{continue} Heb. dwell.

PSALM CIII

Verse 1. {Bless the Lord, O my Soul} He awakens his soul to praise God, showing that both understanding and affections, mind and heart, are too little to set forth his praise.

V. 2. {all} Or, any of.

V. 3. {Who forgiveth all thine iniquities} Remission of sins is the chief of all benefits, Psalm 32.1, 2.

{who healeth all thy diseases} Cures your bodily diseases.

V. 4. {Who redeemeth thy life} Frees you out of deadly dangers.

{destruction} Or, the pit, as Psal. 30.3. & 107.20.

{crowneth} Or, encompasses, as Psal. 5.10. & 32.10.

V. 5. {satisfieth thy mouth with good things} Or, satisfies your old age with good things. Psal. 36.8.

{so that thy youth is renewed like the Eagles} As the Eagle is renewed in strength by sucking blood when she cannot feed, as some say, or, by casting the feathers, as others say: so God miraculously gives strength to his people, above all man's expectation: or, he makes you vigorous, as in your youth, and active like an Eagle, Isa. 40.31.

V. 6. {The Lord executeth righteousness} Heb. righteousnesses, and judgments: That is, all sorts of them, or the greatest.

{judgment for all that are oppressed} Psalm 146.7.

V. 7. {he made known his ways} That we should walk in: or that he walks in, that is, his proceedings.

{unto Moses} As to his chief Minister, and next to his people, Psalm 147.19.

V. 8. {The Lord is merciful and gracious, slow to anger, and plenteous in mercy} Exod. 34.6, 7. Num. 14.18. Deut. 5.10. Neh. 9.17. Psal. 86.15. Jer. 32.18.

{plenteous in mercy} Heb. great in mercy.

V. 9. {He will not always chide} God shows, first his severe judgment, but so soon as the sinner is humbled, he receives him to mercy.

V. 10. {He hath not dealt with us after our sins} We have proved by continual experience, that his mercy has ever prevailed against our offenses.

{nor rewarded us according to our iniquities} Ezra 9.13.

V. 11. {as the heaven is high} Heb. according to the height of the heaven.

V. 13. {as a father with his children} Mal. 3.17.

V. 14. {dust} Gen. 3.19.

V. 15. {As for man, his days are as grass} He declares, that man has nothing in himself to move God to mercy, but only the confession of his infirmity and misery.

{grass} Psal. 90.5. and 102.11. Isa. 40.6. See upon Psal. 92.7. when the wicked.

V. 16. {it is gone} Heb. it is not.

{the place thereof shall know it no more} So the Scripture uses to express a total abolition of a thing out of its place, Job 7.10. & 20.9.

V. 17. {But the mercy of the Lord, &c.} See upon Psalm 49.15. But God will redeem my soul, &c. and 1 John 2.16, 17. For all that is in the world, &c. but he that doth, &c.

{and his righteousness unto children's children} See upon Psal. 102.28. The children of thy servants, &c.

V. 18. {To such as keep his Covenant, and to those that remember his commandments to do them} Deut. 7.9.

{To} Or, of.

{To such as keep his Covenant} That fear him, and obey his word.

V. 20. {Ye his angels} Psal. 148.2. In that that we, who naturally are slow to praise God, exhort the angels, which willingly do it, we stir up ourselves to consider our duty, and to awake out of our sluggishness.

{that excel in strength} Heb. mighty in strength.

V. 21. {ministers of his that do his pleasure} Heb. 1.14.

V. 22. {bless the Lord, all his works} This Psalm begins, and ends with the praises of God.

PSALM CIV

Verse 1. {Thou art clothed with honour} Psalm 93. verse 1. The Prophet shows that we need not enter into the heavens to seek God, forasmuch as all the order of nature, with the propriety and placing of the elements, are most lively mirrors to see his Majesty in: For God when he made the world, came forth of his palace, as clothed in royal robes, as verse 2.

V. 2. {as with a garment} As a king in the day of his coronation, puts on gorgeous apparel: so did God show himself glorious in the light, newly made in the creation of the world.

{stretchest out the heavens like a curtain} Isa. 45.12.

V. 3. {Who layeth the beams of his chambers in the waters} Some by these waters understand the clouds, according to ver. 13. He watereth the hills from his chambers. Others, the heavens, of a watery nature: or heavenly places, where waters, according to the expression of Scripture, Psal. 148.4 and Gen. 1. (according to the exposition of some) 6. are said to be. Others make this to be the scope of the words, to oppose the power and omnipotency of God, to the skill and are of men. For men, or mortal architects in building, it is their main care to provide sufficient main supporters for their beams to rest upon; on which especially depends the firmness and stability of the whole Fabric: but this omnipotent Architect can make the very waters to be as pillars to his edifice. To this may tend that expression also, Psal. 24.2. concerning the earth; For he hath founded it upon the Seas, and established it upon the floods, See there.

{who walketh upon the wings of the wind} Moves as swiftly, as if he did fly, Psal. 18.10. Isa. 19.1.

V. 4. {Who maketh his angels spirits} This is interpreted of the angels, Heb. 1.7.

{his angels spirits} Or, the winds his messengers, and the flaming fire his ministers.

V. 5. {Who laid the foundations of the earth} Heb. he hath founded the earth upon her bases.

{that it should not be removed for ever} That is, that it should continue according to its first laws and orders, which were set unto it by God, when first created.

V. 6. {Thou coveredst it with the deep as with a garment} The waters covered the earth at first, till God made them retire, that the dry land might appear, Gen. 1.2. See upon Psal. 24.2. upon the Seas, so they did also cover the earth in the flood, Genesis 7.19.

V. 7. {at the voice of thy thunder} That is, at your voice, as terrible to the creatures (in point of performance and obedience to your commands) as the noise of thunder uses to be among men: or the voice of God, speaking with thunders and lightnings, as once he did to the Israelites, would be unto men.

V. 8. {They} Or, But they.

{They go up by the mountains: they go down by the valleys} Or, The mountains ascend, the valleys descend: Or, They were gone up the mountains.

V. 9. {set a bound that they may not pass over} Jer. 5.22.

V. 10. {He sendeth} Heb. Who sends.

{run} Heb. walk.

{among} Or, between.

V. 11. {They give drink to every beast of the field} If God provide for the very beasts, much more will he extend his provident care, to man, Matt. 6.26, 30. & 10.29, 31.

{quench} Heb. break.

V. 12. {By them shall the fowls of heaven have their habitation} By them, to wit, springs and rivers, where birds are very frequent, if any trees be near. This is excellently well expressed by the best of Latin Poets, speaking of the river Tiber:

Variae circumque, supraque
Assuetae ripis volucres, & fluminis alveo,
Aethera mulcebant cantu, lucoque volabant.

{shall be} Or, have you, &c.

{sing} Heb. give a voice.

V. 13. {He watereth the hills from his chambers} From the clouds verse 3.

V. 14. {grass to grow for the cattle} Psal. 147.8.

{for the service of man} He shows God's special care of man, who does not only provide necessary things for him, as herbs, and other meats, but also things to rejoice, and comfort him, as wine and oil, or ointments.

{food} Heb. bread, Job 28.5.

V. 15. {wine that maketh glad the heart of man} Judg. 9.13. Prov. 31.6, 7.

{oil to make his face to shine} Heb. to make his face to shine with oil, or, more than oil. The use of oil was very frequent (and is yet in some countries) in ancient times, both internal and external: insomuch, that next to bread and wine, nothing was thought more beneficial, or necessary to the preservation of health. This shining, here spoken of, may either be understood literally, of the shining of the face by anointing, which how usual it was, may appear by our Savior's advice, Matt. 6.17. where he bids them that fast, lest they should be known unto others by the sadness of their countenance, to anoint their heads, and wash their face: Or, which I rather believe, of the effects of oil in general, by the both internal and external use of it; whereby the health and vigor of the body, (here understood by shining) among them that use it, is ordinarily much improved. Plin. lib. 14. cap. 22. speaking of both wine and oil, says, Duo sunt liquores corporibus humanis gratissimi, intus vini, foris olei, arborum è genere ambo praecipui, sed olei necessarius. Of the two, he makes oil the more necessary.

V. 16. {The trees of the Lord are full of sap} Such as men did not plant, but the Lord: as follows, see Num. 24.6. or, goodly great trees, Psalm 36.6.

{are full of sap} Or, saturari, as in the vulgar Latin, that is, filled, or satisfied, to wit, with the rain, before mentioned.

V. 17. {as for the stork, the fir trees are her house} The stork has her name in Hebrew from kindness, because she feeds her parents when they are old. A good example for children to imitate.

V. 18. {and the rocks for the conies} The Hebrew word שפנים, both here, and Prov. 30.26. rendered in English, conies, is more probably thought by others, to signify Erinaceum, a Hedgehog; or some such kind, described by St. Jerome, (Epist. 135. ad Sun. & Fret.) to have the shape, partly of a Mouse, and partly of a Bear: and therefore called in those parts, ἀρκτόμυς: who also testifies, that Judea does abound with such, and that their habitation is in rocks. That it should not be the cony, may hence also very probably be inferred, because the hare and the cony are reputed but one genus, though a different species; so that both are thought to be comprehended under the general word of ארנבת, Lev. 11.6. where verse 5. the שפן is also mentioned by itself, as a different kind.

V. 19. {He appointed the moon for seasons} Or, appointed times: by which words some think solemn feasts, and set dates for public meetings, whether Civil or Ecclesiastical, all which were guided and directed (for the time) by the course of the Moon, to be intended. But the meaning may be more general, the same word here translated seasons, being also used Gen. 1.14. and the reason why the moon is rather mentioned here for that use than the sun, may be, because most nations, in those days, used to reckon the year by the Moon (which were therefore called, anni lunares) rather than by the Sun.

{the Sun knoweth his going down} מבואו which may comprehend his whole course from his rising to his setting: as also his several circuits, diurnal with other spheres; or annual, by his own proper motion. In all these he is so exact and regular, that men who cannot tell of themselves, where they themselves shall be the next day, can make Ephemerides of the Sun's course for thousand of years, (if the world last so long,) and tell precisely at what point of heaven, or degree of height he shall be every day: and what Eclipses shall happen every year. To this purpose also is Job's (the Book's, I mean, so called) expression; Hast thou commanded the morning since thy days; and caused the day spring to know his place? Job 38.12.

V. 20. {Thou makest darkness} By causing the Sun to set, ver. 19. Isa. 45.7.

{All the beasts of the Forest do creep forth} Heb. all the beasts thereof do trample on the forest.

V. 21. {roar} Or, which roar, as verse 16, 28.

{and seek} Or, even to seek.

{and seek their meat from God} God who has given them a natural voice to cry for food, answers it, and provides for them, Job 38.39, 41. Joel 1.20.

V. 22. {The} Or, when the.

V. 23. {Man goeth forth to his work} To wit, when the day springs: for the light is as it were a shield to defend man, against the tyranny and license of wild beasts.

V. 24. {how manifold are thy works} He confesses that no tongue is able to express God's works, no mind to comprehend them, Psal. 8.1.

V. 26. {that Leviathan, whom thou hast made to play therein} Whether any particular kind, as the whale (of which there be many differences) be intended by that word; or whether it be a common name for all great fishes, of which some seas afford great variety, is not easy to determine. In Job 41. we have a large description of Leviathan; by which one particular kind seems to be intended, entitled verse 31. King over all the children of Pride: (or as the Hebrew, כל בני שחץ does import, over all beasts: but according to the use of the word in the Arabic tongue, here observed by some, over all water beasts) but what that one kind is, to which that description does agree, is not so easily found. Some think the fish of the Indian seas, called Musar; others, some kind of Sea-Crocodile, which they say are so called in some parts of the world to be described. Certain it is, that the greatest of Sea-fishes, both here, and in Job, however called or to be called in English, are intended: among which there be of that immense bigness, as to relate particulars, though from men of credit, who profess, some of them, to have been eyewitnesses: would sound more like a fable among ordinary men, than a truth. Metaphorically, great tyrants, such as Pharaoh king of Egypt, Psal. 74.14. and others, Isa. 27.1. are so called.

{made} Heb. formed.

V. 27. {These wait all upon thee} Psal. 145.15. God is a most nourishing father, who provides for all creatures their daily food: and they must tarry till he will give it, verse 28.

V. 28. {that} Or, when you. So verse 29, 30.

V. 29. {Thou hidest thy face, they are troubled} As by your presence all things have life: so if you withdraw your blessings they all perish.

{return to their dust} Psalm 146.4. Gen. 3.19. Eccles. 12.7. Job 34.14, 15.

V. 30. {Thou sendest forth} As the death of creatures shows, that they are nothing of themselves: so their generation declares that we receive all things of our Creator.

{thy spirit} Your quickening power, or the breath which you give them.

{thou renewest the face of the earth} By producing new creatures continually, Psal. 33.6. Eccles. 1.4. Or, understand it of the creatures renewed in the spring of the year.

V. 31. {shall endure} Heb. shall be.

V. 32. {He looketh on the earth, and it trembleth} Who, if he look, &c. it trembles.

{and they smoke} Exod. 19.18. Psalm 144.5. God's severe countenance makes the earth to tremble, and burns the mountains.

V. 33. {as long as I live} Ps. 63.4. & 146.2.

V. 35. {Let the sinners be consumed out of the earth} Who infect the world, and hinder God's joy in his creatures, as much as in them lies, by abusing them.

PSALM CV

Verse 1. {O Give thanks, &c.} These first 15 verses we have also, 1 Chron. 16. of which see more upon Psal. 96. O sing unto the Lord a new song, &c.

{make known his deeds among the people} Forasmuch as the Israelites were taken out of the world to be God's people, the Prophet wills them to show others what God had done for them.

V. 2. {Sing unto him} He would have them to praise God, with voice, instruments, and heart.

V. 4. {and his strength} By God's strength and face, he means the ark, where God declares his power, and presence, Psal. 63.2. & 78.61. See before upon Psal. 27.8. When thou saidst, seek ye my face, &c.

V. 5. {Remember his marvellous works} Which he has wrought in the deliverance of his people.

{the judgments of his mouth} That is, his ordinances, and laws, Mal. 4.4. or, his judgments which he threatened to bring on the Egyptians, Gen. 15.14. Exod. 3.20.

V. 6. {his chosen} Heb. his chosen ones.

V. 7. {his judgments are in all the earth} Isa. 26.9. His judgments on the Egyptians are spoken of all the world over; Exod. 9.16.

V. 8. {He hath remembered his covenant for ever} 1 Chron. 16.15. Be ye mindful always of his covenant: God may remember, and often does, when man has forgotten: but never forgets when man remembers.

{which he commanded} His promise, which he will have as firm as his command, Psalm 133.3. & 42.8. & 44.4.

V. 9. {Which covenant he made with Abraham} Gen. 17.2. & 22.16, &c. & 26.3. & 28.13. & 35.11. Luke 1.73. Heb. 6.13. The promise which God made to Abraham, to be his God, and the God of his seed after him, he renewed it, and repeated it again to Isaac and Jacob.

V. 11. {unto thee will I give the land of Canaan} Genesis 13.15. & 15.18. He shows that they should not enjoy the land of Canaan by any other means, but by reason of God's covenant made with their fathers.

{the lot} Heb. the cord, Deut. 32.9.

{the lot of your inheritance} Heb. line, or, cord: For so were inheritances divided by line, Psalm 16.6.

V. 12. {a few men in number} Genesis 34.30. Deuteronomy 7.7.

{strangers in it} Hebrews 11.9.

V. 14. {He suffered no man to do them wrong} He kept them from wronging the Patriarchs, that had power to do it, Genesis 35.5.

{he reproved kings for their sakes} That is, the kings of Egypt, and Gerar, Genesis 12.17. & 20.3.

V. 15. {Touch not} Touch them not, so as to hurt them.

{mine anointed} Those whom I have sanctified to be my people.

{do my prophets no harm} Meaning the old fathers, to whom God showed himself plainly, and who were setters forth of his word, Genesis 20.7.

V. 16. {he called for a famine} That is, effectually brought it, 2 Kings 8.1.

{he brake the whole staff of bread} Lev. 26.26. Ezek. 4.16. Isa. 3.1. By sending scarcity, as in the beginning of the verse.

V. 17. {he sent a man before them} Gen. 45.5.

{even Joseph who was sold for a servant} Gen. 37.28.

V. 18. {Whose feet they hurt with fetters} Gen. 39.20.

{he was laid in iron} Heb. his soul came into iron.

V. 19. {Until the time that his word came} The word of God to Pharaoh in a dream, which is said to try Joseph, because none else could interpret it: and then was Joseph delivered: or God's decree and promise made to Joseph in a dream, Gen. 37.6.

{tried him} Or, which tried him.

V. 20. {The King sent and loosed him} Gen. 41.14.

{even the Ruler of the people} Heb. of the peoples. A mighty king that had a multitude of subjects.

V. 21. {He made him lord of his house, and ruler of all his substance} Gen. 41.40.

{substance} Heb. possession.

V. 22. {To bind his Princes at his pleasure} To govern them, and keep them in awe, Psal. 149.8. Gen. 41.44.

V. 23. {Israel also came into Egypt} Gen. 46.6.

V. 25. {He turned their heart to hate his people} I shall, for this once seek no further, but content myself with Diodati, the Geneva Minister (a man both for his piety and learning, of great fame and reputation) his words and annotation upon this place, as I find it in the last English translation, of the year 1648. His words are these; He suffered envy, false fears, and other evil affections to induce the Egyptians to hate the people as much, as before they had loved and favored them. Now the evil work is attributed to God, not because he is author of it, which were as abominable to think, as it is impossible to be; but because he not restraining the malice of man, and suffering the Devil to tempt him with strong objects, occasions, and provocations, it must needs produce its proper effects, the event whereof God voluntarily suffered for some good end, though he reprove and condemn the wickedness and perverseness of it.

V. 26. {He sent Moses his servant, and Aaron whom he had chosen} Exod. 3.10.

V. 27. {They shewed his signs among them and wonders in the land of Ham} Exod. 7.9. Psal. 78.44, &c.

{his signs} Heb. words of his signs.

V. 28. {He sent darkness, and made it dark} Exod. 10.22. Here he begins to commemorate the plagues of Egypt: but neither does he commemorate all (for of ten, two are omitted) nor in that order that Moses set them down; to wit, as every one happened, consecutively. For here he begins at the ninth. Of this, or the very like, see before upon Psalm 78.49. He cast upon them the fierceness of his anger, &c.

{and they rebelled not against his word} That is, his word was fulfilled, as Psal. 49.14. They put them in the grave: that is, they were put in the grave: or, his signs rebelled not: or, Moses and Aaron rebelled not; that is, they did God's message, though with the peril of their lives.

V. 29. {He turned their waters into blood, and slew their fish} Exod. 7.20.

V. 30. {Their Land brought forth Frogs in abundance} Exod. 8.6.

{in the chambers of their Kings} Of the king and his princes, Isa. 19.2. Exod. 8.3.

V. 31. {He spake, and there came divers sorts of flies, and lice in all their coasts} Exod. 8.17, 24.

{He spake, and there came divers sorts of flies} So that this vermin came not by chance, but as God had appointed, and his Prophet Moses foretold.

V. 32. {He gave them hail for rain} Exod. 9.23. It was strange to see rain in Egypt, much more, it was fearful to see hail, and most of all hail mingled with fire.

{He gave them hail for rain} Heb. He gave their rain hail.

{flaming fire} Heb. fire of flames: that is, full of flames.

V. 34. {He spake, and the Locusts came} Exodus 10.4. He shows that, all creatures are armed against man, when God is enemy: as at his commandment the Grasshoppers destroyed the Land.

V. 36. {He smote also all the firstborn in their Land} Exodus 12.29.

{chief of all their strength} Gen. 49.3. Psalm 78.51.

V. 37. {He brought them forth also with silver and Gold} Exod. 12.35.

{there was not one feeble person among their tribes} none of them were sick or weak.

V. 38. {Egypt was glad when they departed} Ex. 12.33. for God's plagues caused them rather to part with the Israelites, than with their lives.

V. 39. {He spread a cloud for a covering} Exod. 13.21. It seems it was a large cloud, that could cover all the host from the heat of the Sun.

V. 40. {The people asked, and he brought Quails} Exodus 16.12. &c. Not for necessity, but for satisfying of their lust, Psalm 78.18.

V. 41. {He opened the Rock, and the waters gushed out} Exod. 17.6. Num. 20.11. 1 Cor. 10.4.

{like a River} See notes on Psalm 78.16.

V. 43. {with joy} When the Egyptians lamented, and were destroyed, Psalm 106.12.

{gladness} Heb. singing.

V. 44. {And gave them the lands of the heathen} Deut. 6.10, 11. Josh. 3.17.

{they inherited the labour of the people} the houses which they built and vineyards which the heathen planted.

V. 45. {that they might observe his statutes} God's benefits are given us, that we may serve him the more faithfully.

PSALM CVI

Ver. 2. {Praise ye the Lord} Heb. Hallelujah. The Prophet exhorts the people to praise God for his benefits past, that thereby their minds may be strengthened against all present troubles and despair.

{give thanks unto the Lord, &c.} Psal. 107.1. & 118.1. & 136.1.

V. 3. {Blessed are they that keep judgment} He shows that it is not enough to praise God with mouth, except heart and life be answerable to God's word.

V. 4. {Remember me, O Lord, with the favour that thou bearest unto thy people} Gen. 8.1. Psal. 119.132.

{with the favour that thou bearest unto thy people} Let the goodwill you have borne to your people heretofore, extend itself unto me.

V. 6. {We have sinned with our Fathers} Daniel 9. verse 5. By earnest confession as well of their own as of their Fathers' sins, they show, that though utterly unworthy of God's mercies, yet they had hope, that God, according to his promise, would pity them.

V. 7. {But provoked him at the Sea, even at the Red sea} Exod. 14.11, 12.

{even at the Red sea} Or, and in the Red-sea: that is, not only before, but when they were entered into the sea: for the Egyptians followed them still.

V. 8. {Nevertheless, he saved them for his name's sake} Though they were wicked, yet God changed the order of nature to save them, for to perform his promise, and show forth his glory.

V. 9. {led them through the depths, as through the wilderness} Between the two heaps of water that were deep, Exod. 15.5.

V. 10. {Of him that hated them} Of Pharaoh.

V. 11. {And the waters covered their enemies} Exodus 14.27. & 15.5.

V. 12. {then believed they his words} Exod. 14.31. & 15.1. Psal. 105.43. The wonderful works of God caused them to believe him for a time, and to praise him.

V. 13. {They soon forgat} Heb. they made haste, they forgot.

{they soon forgat his works} Exod. 15.24. & 17.2.

{they waited not for his counsel} They would prevent his wisdom and providence.

V. 14. {but lusted exceedingly in the wilderness} Num. 11.4. 1 Cor. 10.6.

{lusted exceedingly} Heb. lusted a lust.

V. 15. {And he gave them their request} Num. 11.31.

{but sent leanness into their soul} The abundance that God gave them profited them not, but made them pine away, because God cursed it, Hag. 1.6. So some Expositors. But others with more probability, understand it of the plague, that immediately followed; as is more fully expressed, Psal. 78.30, 31. but while the meat was yet in their mouths, &c. It is very likely that the Psalmist intended the same thing in both places, though the expressions be somewhat different. Leanness oftentimes is a consequent (in nature) of gluttony. Now because this plague was a consequent, but in another respect, of their gluttony, it is therefore wittily and figuratively termed, leanness.

Another reason is given by some learned Interpreters, why the Prophet rather uses the word רזון leanness; than רזון leanness, (Moses his word, Num. 11.33.) because, as they conceive, he would thereby allude to רצון, good will, or pleasure, as if he intimated that by the רצון (or rason,) that is, pleasure, or satisfaction of their mind, they purchased to themselves רזון (rason) even a deadly leanness, that consumed many of them: a fit recompence for their extravagant lust. Many such tacit allusions there be in the Scriptures, the observation whereof does much conduce to the understanding of the matter itself.

V. 16. {They envied Moses also in the camp} Num. 16.1, &c.

{Aaron the saint of the Lord} Whom God set apart, as holy, for the Priesthood.

V. 17. {The earth opened, and swallowed up Dathan, &c.} Numb. 16.31. Deut. 11.6.

{and swallowed up Dathan} By the greatness of the punishment the heinousness of the offense may be concluded: for they that rise against God's ministers, rebel against him.

{and covered the company of Abiram} He means Korah, and his associates that were joined with them in rebellion.

V. 18. {And a fire was kindled in their company} Numbers 16.35, 49.

V. 19. {They made a calf in Horeb} Exod. 32.4.

V. 20. {Thus they changed their glory into the similitude of an ox that eateth grass} Jerem. 2. ver. 11. Rom. 1. ver. 23. He shows that all Idolaters renounce God to be their glory, when instead of him, they worship any creature, much more wood, stone, metal, or calves, Rom. 1.23, 25. or other base things, Ezek. 8. ver. 10.

V. 23. {Therefore he said that he would destroy them} Exodus 32.10.

{had not Moses his chosen stood} If Moses, by his intercession had not prevailed with God to pardon their rebellions.

{in the breach} Verse 29. A similitude from a breach in the wall of a City, wherein one stands, to keep out the enemies by force. It shows the great force of prayer to divert God's judgments, Ezek. 13.5. and 22.30. whence the plague is said to break in, verse 29.

V. 24. {the pleasant land} Heb. a land of desire. That is, Canaan, which was, as it were, an earnest-penny of the heavenly inheritance.

{they believed not his word} Heb. 3.19. That he would bring them into Canaan.

V. 25. {But murmured in their tents} Num. 14.2.

V. 26. {he lifted up his hand against them} Gen. 14.22. That is, he swore, Ezek. 20.15, 23. Psal. 95.11. Sometimes also it signifies to punish.

{to overthrow them in the wilderness} Num. 14.28.

V. 27. {To overthrow} Heb. to make them fall.

V. 28. {They joined themselves also unto Baalpeor} Num. 25.3. Which was the Idol of the Moabites.

{and ate the sacrifices of the dead} Sacrifices offered to the dead Idols, Psal. 115.5. which neither have, nor ever had any reality of being. This Interpretation passes for current among Expositors, scarce any, that I know of excepted. Yet, is it not satisfactory to all men. For some (no professed Expositors, but occasionally treating of these words in learning not inferior to any) make this to be the sense; They did eat, or partake of those funeral banquets, which among divers Idolatrous Nations (as the Grecians and Romans) were used by way of Solemn Parentation (whether in honor, or for any other respect) to the dead. And these they make to have been the proper sacrifices belonging to the worship of that particular Idol. Baal-Phegor perchance might be the man himself, or the name of a man, once Prince or King among the Moabites, whose memory might among other idolatrous rites, be worshipped in and by these Solemn Feasts.

This Interpretation may the better be thought of, if it be considered, first that Idols are not anywhere else in the Scripture so called, as by the common Interpretation of the word dead, this should be here; and secondly, that this belonging to all idols in general, to be dead in this sense, it is not so likely, comparing the words with the history in Moses, and the words there, this should be the meaning here, but rather somewhat that was more particular unto that particular idol. But the aggravation in the words of the Psalmist, which makes his expression much more emphatical, is also very considerable. For there was not, according to the Law, in Lev. 11. and Num. 19. any pollution, or abomination (ritual and external) greater than that which was contracted (whether by any contact, or cohabitation) from the dead. So that without respect to the Idolatry of it, to eat of the sacrifices of the dead, must needs sound among the Jews, as a matter of great horror and detestation. This aggravation will not hold according to that common interpretation, if the dead be taken here figuratively, for them that have no real being.

It is also very possible, that the Psalmist might allude to the very name of Baal Peor. פגר or peger in Hebrew does signify a dead corpse. I know Peor, is written with a ע not a ג in the Original. But the affinity may appear, in that many words written in the Hebrew with a Ain, are expressed in Greek with a Gamma, as Gomorra, Gaza, &c. and in allusions we must not look for identity, but affinity. Many such there be in the Scripture (as all men grant) in proper names especially, both in pronunciation and writing more remote than this. I shall not now make inquisition into the right meaning of those words, either Tobit 4.17. Pour out thy bread on the burial of the just, but give nothing to the wicked: Or Eccles. 30.18. Delicates poured upon a mouth shut up, or messes of meat set upon a grave; because they are but Apocrypha: Yet I mention them, because the consideration of their words may prove some confirmation to that Interpretation we here embrace.

V. 29. {Thus they provoked him to anger with their inventions} Signifying, that whatsoever man invents of himself to serve God by, is detestable, and provokes his anger.

{inventions} Heb. practices.

{and} Or, so that. So v. 32, 33.

{break in upon them} verse 23.

V. 30. {Then stood up Phinehas, &c.} Num. 25.7. When all others neglected God's glory, he in his zeal killed the adulterers, and so prevented God's wrath.

V. 31. {for righteousness} God counted it a righteous act, though men might think it a fruit of rash zeal.

V. 32. {They angered him also at the waters of strife} Num. 20.13.

{so that it went ill with Moses for their sakes} Num. 20.12. Deut. 3.26. If so notable a Prophet of God escaped not punishment, though others provoked him to sin; how much more shall they be subject to God's judgment, which cause God's children to sin?

V. 33. {So that he spake unadvisedly with his lips} Hebrew ויבטא here translated, he spake unadvisedly; is by others barely expressed, & protulit; or, & locutus est, that is, and he spake, or uttered, &c. So indeed the word may sometimes be used, to import bare speaking: but properly it signifies to speak, or utter any thing rashly or idly. Hence is the word βαττολογέω, and βαττολογία: in English, battology, or, vain repetitions, as the word is translated Matt. 6.7. forbidden there by our Savior, in praying, as heathenish: though still affected by some Christians, as a great gift. A profitable gift indeed it is to some that make a trade of it, Matt. 23.14. Woe unto you Scribes, &c.

But to the Psalmist: The words here laid to Moses his charge, are conceived to be those, Num. 20.10. Hear now ye rebels, must we fetch you water out of this rock? That Moses indeed did, or said somewhat there, that displeased God, appears clearly by verse 12. And the Lord spake unto Moses, &c. But that those were the words that offended, is but a conjecture, of which, though grounded upon some probability, there is no certainty. Some therefore to avoid this doubt, refer the words here to God himself, translating, So that he spake it, or pronounced it, (to wit, their punishment, for their infidelity, Num. 20.12.) with his lips.

As for the word before המרו, they provoked: we know it is an ordinary word, when God is intended, or plainly spoken of; as for example verse 43. following, Many times—but they provoked him (ימרו) with their counsels, &c. and it makes the matter more probable, because upon this very occasion the word (whether מרה or מרד: for they are commonly confounded, and some make but one of them:) Num. 20.24. is spoken of God, as the subject, or object: על אשר מריתם, because ye rebelled; as our English there: but the Septuagint, διότι παρωξύνατέ με; that is, because ye provoked me. I do not find fault with the English there: but I say, it is the same word, which signifies to rebel, and to provoke: which, having there plainly God for its object, it is the more likely, that the same may here also be intended. So by Spirit, the Spirit of God may be understood, as Ephes. 4.30. And grieve not the holy Spirit of God, &c. But for all this, I leave it free to the Reader, to please himself. There is no authority for the one; but, as I conceive, not less probability for the other.

V. 34. {concerning whom the Lord commanded them} Deut. 7.2.

V. 35. {But were mingled among the heathen} Judg. 1.21. By marriage, and so they were drawn to Idolatry.

V. 36. {and they served their idols} They have their name in Hebrew from sorrow, because they bring much grief to their worshippers, Psalm 16.4.

{which were a snare unto them} Exod. 23.33. To bring them to destruction, as snares do birds.

V. 37. {they sacrificed their sons and their daughters unto devils} He shows the great force of Idolatry, which can win us to things abhorring to nature, when God's Word cannot obtain the smallest things of us.

{devils} 1 Cor. 10.20.

V. 38. {idols of Canaan} 2 Kings 16.3.

V. 39. {and went a whoring with their own inventions} Then true chastity is, to cleave wholly and only unto God, Num. 15.29. Lev. 17.7.

{inventions} Or, practices.

V. 41. {And} Or, so that, as verse 29.

V. 43. {Many times did he deliver them} Judg. 2.16. The Prophet shows, that neither by menaces nor promises we can come to God, except we be altogether newly reformed, and that his mercy hide our wickedness.

{brought low} Or, impoverished, or weakened.

V. 45. {he remembered for them his covenant} Deuter. 30.3. Two things made God relieve them, his covenant, and his mercy.

{and repented according to the multitude of his mercies} Not that God is changeable in himself, but that when he stretches to us to repent, when he takes away his punishment, and forgives us.

V. 46. {He made them also to be pitied of all those that carried them captives} Heb. and he gave them for pities: that is, he made them find abundance of pity, Jer. 15.11.

V. 47. {gather us from among the heathen} Bring us from among the heathen to Jerusalem, to praise you.

PSALM CVII

The drift and purpose of this Psalm is, to assert the providence of God towards men, against all, either absolute atheists, who deny the being of God; or Epicures, who deny, that God takes any care at all of men, to do them either hurt or good. Now the Divine Providence being two ways, especially, considerable; either in that order (both for the constancy, and beautifulness of it, equally admirable) which he has set to nature, in things merely natural, which we may call his Creating providence, or in those things, which in the nature of chances and accidents, because both various and uncertain (whether to many together, or to every particular man) happen in the world; which we may call his executive, or administrative providence: as the first kind was set out before, in a Psalm by itself, to wit, the 104 Psalm; which for the loftiness, and other ornaments of it, has ever been accounted an exquisite piece: so is the second, with much elegancy and sublimity, in this present Psalm.

Yet all particulars of God's providence in that kind, are not here handled, but some only, wherein it is most eminent, as in saving men in adversity, and succoring them in their manifold necessities and extremities, to which this mortal life is exposed: there being no title among men more glorious, or which commends Religion unto men more, than of a Savior and Deliverer. That all people and nations of the world in general, not any one particular Nation, are intended by the Psalmist, as the object of that goodness of God which he does here celebrate and set out; if the tenor of the words and context itself does not sufficiently (which I think it should) evince; I must appeal to the authority of best Expositors: I do not know any, not of any note at least, that makes any question of it. If any would restrain these things to the Jewish Nation, they must do violence to many particular expressions; but much more wrong to the general scope of the Psalm. And it may very well be, that the Psalmist might have another aim too, besides what has been shown hitherto, against Atheists and Epicures. It is the opinion of the Jews at this day, as by some of their glosses upon Deut. 4.19 may appear, that the providence of God is their peculiar; and that God has left all other Nations besides themselves, to the government of the Stars, and inferior powers, or Angels. It is not improbable, that some such opinion might be in those ancient times among some of them. Such an infatuation there is among many Christians too, who upon a fond persuasion, that themselves are the only children of God, look upon other men, as things that God had nothing to do with: not as creatures, at least, within compass of his either love or care: which they wholly, (and, upon that ground, would all worldly goods also, their chiefest aim:) engross to themselves. This Psalm is an ample confutation of both; whereby God's goodness and mercy to all, in all places of the world, whether Jews or Gentiles, when they call upon him with heart and affection in their perils and necessities, is vindicated and asserted. See also upon Psal. 71.5. thou art my trust, and Psal. 117.1. O praise the Lord all ye nations. Some objections against the doctrine of this Psalm we shall meet with, upon some of the following verses.

Verse 1. {Give thanks unto the Lord} Psal. 106.1. and 118.1. and 136.1. This notable sentence was in the beginning among the Jews, as some are of opinion, used as the versus intercalares (the foot, or tenor of the song) of many sacred hymns, being the part of the opposite Quire, at certain pauses and intervals, while they were singing.

V. 2. {Let the redeemed of the Lord say so} That is, whom God's providence has delivered from present death, not any chance or fortune.

{redeemed} Or, rescued.

V. 3. {from the South} Heb. from the Sea. That is, from the Red Sea, which stood southward from the land of Canaan: elsewhere from the Sea, is from the west, because the Mediterranean Sea stood westward.

V. 4. {They} Or, Who.

{thy} Or, and.

V. 5. {Hungry and thirsty} He shows that there is no affliction so grievous, out of which God cannot deliver: and also exhorts them that are delivered, to be mindful of so great a benefit.

{thirsty} Judg. 15.18.

V. 6. {Then they cried unto the Lord} Even they, who, when at ease, and out of danger, little think of God, and make a mock of religion, yet even these oftentimes, when in misery, by a certain instinct of nature, become religious, and earnestly call upon God: whereby it appears that there is some natural sense of Religion in the greatest Infidels, and enemies of Religion. So learned and judicious Calvin here, who has much to that purpose.

But there may be an objection. For if, as we have said, this extends to all people and nations promiscuously; that is, to mankind in general, How shall they call on him, may some boldly say, in whom they have not believed? or how shall they believe in him, of whom they have not heard? &c. in the Apostle's words, Rom. 10.14. I answer, that this is not to be understood of formal praying, according to the prescript of God's Word in all circumstances; but of such, as nature in such extremities does suggest; and such as God out of his tender mercy and compassion towards his poor creatures, is sometimes pleased to accept of in such cases. And what wonder is it, if the Ravens in their need, are said to have their cries, which God is said to hear, Psal. 147.9. Job 38.41. that men, though not otherwise instructed, or prepared, should find cries at such times, which should move God, their maker, to compassion?

Well, but it is not the true God that they cry unto, such as know him not, I mean, but some false god or Idol, as either Jupiter, or Mercury, or Neptune, and Pollux, the once proper gods of Mariners, among the ancient Heathens, or the like: and how should the true God hear them? I answer; these be acts of extraordinary mercy. If we allow Princes a power to dispense with the standing Laws to save a life; with much more reason may we allow it unto God. They cried unto the Lord, or, they cry unto the Lord; for in these preterits, a continual act is included, as Interpreters note, says the Psalmist: though they miscall him, yet unto the Lord; because under the notion of a true God, their piety is sincere; though it be erroneous. So once St. Paul told the Idolatrous Athenians; it was the true God, whom he preached, that they worshipped, though ἈΓΝΩΣΤΩΣ, ignorantly. He was willing to make the best, at that time, speaking to themselves about their devotions, the easier to win them: he could have told them as truly, but upon another consideration, that what they worshipped, were Devils, and not God; as he does elsewhere, 1 Cor. 10.20. but of purpose there, aggravating the matter, to deter others. There was some ground for both, as well for the former, as for the latter judgment. According to the first, it is, that the Psalmist says here, of all men in general, that they cry unto the Lord in their distress.

{and he delivered them out of their distresses} That is, as many as are delivered, it is by God, that they are delivered. He is the author of all salvation; both temporal and eternal, unto all men. Why all are not delivered, that call upon him at such a time, is not for us to give a reason. Sure we are, if all were, at all times, it would much alter the whole frame and constitution of the world; and by degrees we may come to ask, why God has not made all men immortal? For none would die, if always heard when they cry.

It is the same reason of the sick, as of others, verse 17, 18, &c. I think it safer to say so, than to resolve the question, as some do, that they are the wicked only, that so perish; whom God will have examples of his judgments, and just severity; as the others, whom he saves, though wicked too, of his mercy. I dare not think that all that miscarry either by land, or by water, are impious. I rather believe, that many both just and pious, undergo sometimes, in the same ship, or otherwise, the same fortune with them that are not. There be secrets of providence, which though we understand not, yet we must not deny. Christ would not have us to judge them, upon whom the Tower of Siloam fell; or them whose blood Pilate mingled with sacrifices, greater sinners than other men, Luke 13.1, 2, &c. God forbid we should condemn any for any temporal calamity.

One reason why sometimes some good and godly miscarry, as well as others, may be, that they that are so, should not be too bold and secure, which might prove very prejudicial to them in other respects; and that when they are delivered, they may be the more heartily thankful, which is for their good, and God's glory. See also upon Psal. 91.5. Thou shalt not be afraid, &c.

V. 7. {of habitation} Or, inhabited.

V. 8. {Oh that men would praise} Or, Let them praise, as verse 21.

V. 9. {For} Or, Because.

V. 10. {affliction, and iron} Job 36.8.

V. 11. {because they rebelled against the words of God} No affliction happens unto any, but for their sins, and very justly, at the hands of God: though comparatively, in regard of other greater sinners, many may be said to suffer innocently.

V. 12. {Therefore he brought down their heart} Or, whose heart he had brought down.

{they fell down, and there was none} Or, who fell so down, that there was none.

V. 13. {Then} Or, When.

{Then they cried unto the Lord} He shows, that one cause why God does punish us extremely, is, because we will be brought unto him by no other means, ver. 6. Hos. 5.15.

{and} Or, then.

V. 15. {Oh that men would praise} Or, let them praise.

V. 16. {For} Or, because.

{he hath broken the gates of brass} When there seems to man's judgment no recovery, but all things are brought to despair, then God chiefly shows his mighty power; as in opening prison-doors, and shaking off fetters, Acts 12.6, 7.

V. 17. {Fools, because of their transgression} They that have no fear of God, by sharp rods are brought to call upon him, and to find mercy, Prov. 26.3. Lam. 1.8.

{because} Or, who because.

{and because of their iniquities} Heb. because of the way of their transgression: that is, from their sinful course of life.

{are afflicted} Heb. do afflict themselves: that is, do bring afflictions upon themselves by their sins.

V. 18. {Their soul} Or, Whole soul.

{their soul abhorreth all manner of meat} Job 33.20.

{and they} Or, so that they, as Psal. 106.32.

V. 19. {Then} Or, As when.

{saveth} Or, saved.

V. 20. {He sent his word and healed them} Most of these expressions are taken out of Job 33.20, 21, 22, &c. and elsewhere. His word, here may have reference to those there, verse 23. If there be a messenger with him, &c. and chap. 36.9, 10, 11. Then he sheweth them their work, &c. Or, he sent his word, that is, his command. God need but speak the word, whether for health, or sickness, and the thing is done. So the Centurion in the Gospel to Christ, Speak but the word only, and my servant shall be healed, Matt. 8.8.

{from their destructions} Meaning, their diseases, which had well-nigh destroyed them.

{destructions} Or, pits; that is, graves, Ezek. 19.4, 8. Psal. 103.4.

V. 21. {Oh that men would praise} Or, Let them praise.

V. 22. {The sacrifices of thanksgiving} Praise and confession of God's benefits, are the true sacrifices of the Godly, Psal. 50.14, 23. and 116. Heb. 13.15.

{rejoicing} Heb. singing.

V. 23. {They go down to the Sea in ships} He shows, by God's dealings with Sea-men, what care God has over men: for in that, that he delivers them from the great dangers of the Sea, he delivers them, as it were, from a thousand deaths.

{that go down} Either from the mid-land, higher hilly country, as that of Judea was, to the Sea-side, where the land is lower: or, from the shore, raised by many works, in many places, down to the Sea; there lower, though generally, higher than the land.

V. 24. {see} Or, who see.

V. 25. {For} Or, How.

{raiseth} Heb. makes to stand.

{which lifteth} Or, so that it lifts.

V. 26. {They} Or, And they.

{they go down again to the depths} That is, very deep.

{their soul is melted because of trouble} Their fear and danger is so great. Some take it for vomiting, Psal. 22.14. and 119.28. Nah. 2.10.

V. 27. {are at their wits end} Heb. all their wisdom is swallowed up. When their are and means fail them, they are compelled to confess, that only God's providence does preserve them.

V. 28. {Then} Or, When.

{and} Or, then.

V. 29. {He} Or, And.

{maketh} Heb. sets.

V. 30. {Then} Or, And.

{because they be quiet} Though before every drop seemed to fight one against another, yet at his commandment they are as still, as though they were frozen, Matt. 8.26.

{so he bringeth them} Or, and he has brought them.

V. 31. {Oh that men would praise} Or, Let them praise.

V. 32. {Let them exalt him also in the Congregation of the people} God ought to be praised and magnified in his Church, not only for special mercies proper to some people and Nations; but also for his general goodness and mercy towards all mankind, wherein no small portion of his glory, among men, does consist.

V. 33. {He turneth rivers into a wilderness} Jer. 9.12, 13. Who is the wise man, that may understand this, &c. and 12.4. How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein?

{watersprings} Heb. goings out of the waters.

V. 34. {barrenness} Heb. saltness.

V. 35. {He turneth the wilderness into a standing water} Isa. 41.18. Psal. 114.8.

V. 36. {that they may prepare} Or, so that they prepare.

V. 37. {which may yield} Or, which yield.

{which may yield fruits of increase} Continual increase, and yearly.

V. 38. {multiplied greatly} Exod. 1.7.

{and suffereth not their cattle to decrease} But makes them to increase greatly.

V. 39. {Again they are minished} As God by his providence does exalt men, so does he also humble them by afflictions, to make them know themselves.

V. 40. {He poureth contempt upon Princes} Job 12.21. For their wickedness and tyranny, he causes their people and subjects to contemn them.

{wilderness} Or, void place.

V. 41. {Yet setteth he the poor on high from affliction} 1 Sam. 2.8. Psal. 113.7, 8.

{from} Or, after.

{and maketh him families like a flock} By giving him many children, which divide themselves into several families.

V. 42. {The righteous shall see it, and rejoice} Job 22.19. Good men shall rejoice to see God's judgments on the wicked, Psal. 58.10. See upon Prov. 24.17. Rejoice not, &c.

{all iniquity shall stop her mouth} Job 5.16. That is, all wicked men.

V. 43. {Whoso is wise, and will observe these things} Jer. 9.12, 13. Who is the wise man, that may understand this, and who is he, to whom the mouth of the Lord hath spoken, that he may declare it, for what the land perisheth, &c. See before upon Psal. 25.14. The secret of the Lord, &c. and Psal. 28.5. Because they regard not, &c. And Hos. 14.9. Whoso is wise, and he shall understand, &c.

{and will observe} Or, to observe.

PSALM CVIII

TITLE

{A song or psalm} See Notes on the title of Psal. 48.

Verse 1. {O God} The five first verses of this Psalm are the same with the end of the fifty-seventh Psalm; and the eight last are the same with the end of the 60th Psalm. See the Notes there.

{my heart is fixed} This earnest affection declares, that he is both sincere and serious in God's service.

V. 4. {clouds} Or, skies.

V. 6. {That thy beloved may be delivered} Psal. 60.5.

PSALM CIX

Verse 1. {Hold not thy peace} Psal. 83.1.

{O God of my praise} Who are the subject of my praise, and gives me cause daily to praise you for the benefits and deliverances.

V. 2. {mouth of the deceitful} Heb. mouth of deceit.

{are opened} Heb. have opened themselves.

V. 3. {fought against me without a cause} Psal. 35.7.

V. 4. {but I give myself unto prayer} To declare that I had none other refuge but you.

V. 5. {rewarded me evil for good} Psal. 35.12.

V. 6. {Set thou a wicked man over him} He means either Doeg, or some other familiar friend that did betray him. As concerning those imprecations that follow, see upon Psal. 35.4. Let them be confounded and put to shame.

{Satan} Or, adversary.

V. 7. {be condemned} Heb. go out guilty, or wicked.

{let his prayer become sin} Let no suit of his prevail for him, but against him.

V. 8. {let another take his office} Acts 1.20.

{office} Or, charge.

V. 9. {fatherless} Exod. 22.24.

V. 10. {let them seek their bread also out of their desolate places} Out of their houses destroyed.

V. 11. {Let the extortioner catch all that he hath} Let the extortioner, with cunning tricks, wipe him of all that he has gotten with much labor.

{catch all that he hath} Job 18.9.

V. 13. {Let his posterity be cut off} Job 18.19.

V. 14. {Let the iniquity of his fathers be remembered with the Lord} God visits the sins of the parents upon their wicked children, Exod. 20.5.

V. 16. {Because that he remembered not to shew mercy} He shows the cause why God does plague him after a strange sort, that he was himself cruel towards others.

V. 17. {As he loved cursing, so let it come unto him} Thus God punishes in kind: those that curse others, shall be cursed of him.

V. 18. {into his bowels} Heb. within him.

V. 20. {From the Lord} For being destitute of man's help, he fully trusted in the Lord, hoping that he would deliver him.

V. 21. {for thy Name's sake} Psal. 106.8. As you are named merciful, gracious, and long-suffering, so show thyself in effect.

V. 23. {When it declineth} See Notes on Psal. 102.11.

{tossed} Meaning, that he has no stay nor assurance in this world.

V. 24. {My flesh faileth of fatness} There is some elegance in the different use of the Preposition מן, which in the first member is positively and properly: and, privatively, or negatively, if we may so speak, causally first, through: in the second, for want of. Now this leanness that David complains of here, came not for want of need; though he might be in want sometimes in his flights, but not to make him lean: nor from willful fasting; that also he did use sometimes, as elsewhere he professes; but through perpetual cares, and vexations; according to that of his son, A merry heart doth good like a medicine; but a broken spirit drieth the bones, Prov. 17.22.

V. 25. {shaked their heads} Psal. 22.7.

V. 26. {O save me according to thy mercy} The more he was contemned of men, the more earnest he was in prayer to God.

V. 27. {that this is thy hand} That it is your work to deliver me, and confound them.

V. 28. {Let them curse, but bless thou} Let them gain nothing by cursing me.

V. 30. {with my mouth} Not only in confessing his goodness to myself, but also in declaring it before all the Congregation.

V. 31. {from those that condemn his soul} Heb. from the Judges of his soul. Hereby he shows, that he had not to do with them that were of little power, but with Judges and Princes of the world.

PSALM CX

TITLE

{of David} Heb. לדוד, which may be translated either of, as those Psalms that have Asaph his name prefixed; or to, as in many Psalms before, whereof there is no question, but they are David's. Neither is it here only in these Titles, but very frequent upon other occasions in the Scripture, to prefix this particle, or article, of itself more proper to the Dative, to the Genitive: as for example, Jer. 47.6. O thou sword of the Lord, Heb. חרב ליהוה, and so elsewhere, frequently.

Here it is the more considerable, because of the consequence of the Psalm to us Christians, and the opposition of the Jews, who would not have it to be David's, but somebody else's, what it affords against them, and for us, the better to refute. Our Savior, Matt. 22.43. quotes it as David's Psalm, which is authority enough for us to believe it is so: but against the Jews, it may further be observed, that it was the common opinion in those days among the Jews, that it was David's, as may be gathered by Christ's words, who speaks it as a thing known and granted, and by the silent approbation of his adversaries, the Scribes and Pharisees, and other Jews.

Verse 1. {The Lord said unto my Lord} That David himself, prophesying concerning the future Messiah, as he was inspired by the Holy Ghost, speaks this, we have Christ's authority, Matt. 22.44. and the consent of ancienter Jews and Rabbins. But later Rabbins have bethought themselves how to evade it. Some therefore would have this spoken to Abraham, after his conquest of the kings, Gen. 14, by his servant Eliezer. Others, to Hezekiah King of Judah, I know not upon what ground. But the greater part, make these words to be the people's words unto David, congratulating him his settling of the Ark upon Mount Zion, and his own, after his many victories, establishment in the throne.

But if this were granted unto them, yet have they got but little, except they can tell us, how David, or any other King of the Jews, could be styled a Priest, yea an eternal Priest, after the order of Melchisedec, as follows here in the 4th verse. To say that the word כהן may be translated Prince, as well as Priest, though we deny not that it is so sometimes, yet it would be here apparently impertinent, and ridiculous, since we read nothing of Melchisedec, extraordinary, as a King: who was but a very petty King in comparison of David, King of Salem, a town of no great account, in those days, but of his Priesthood, we do, as being a Priest of the most High God; and that as Priest, he blessed Abraham, in whom others were blessed; and that Abraham gave him tithes of all, Gen. 14. and Heb. 7.

V. 2. {The rod of thy strength} Or, Sceptrum potentiae tuae; The scepter of thy power, or, Thy powerful scepter. A spiritual scepter, yet powerful, notwithstanding the opposition of the great ones of the world, by fire and sword, and other violent means; and of the wise ones of the world, Philosophers, and others; all these notwithstanding, powerful to the conversion of the world unto the Christian faith.

Of this power of Christ's scepter, the Apostle speaks magnificently, 2 Cor. 10.4, 5. For the weapons of our warfare are not carnal, but mighty through God, &c. And Eph. 6.12. For we wrestle not against flesh and blood, but against principalities, against powers, &c.

{out of Zion} For out of Zion shall go forth the Law, and the word of the Lord from Jerusalem, Isa. 2.3. And thence it shall spread throughout all the world: and this power chiefly stands in the preaching of the Word. Zion also was mentioned, Psal. 2.6. I set my King upon my holy hill of Zion; which Psalm, by the Jewish Expositors, is generally acknowledged to be written concerning Messiah. And if that; there is as much reason for this, though they grant it not.

{Rule thou, in the midst of thine enemies} See upon Psal. 2, both Psalms being of one subject, upon verse 2. The kings of the earth: and verse 3. Let us break: and verse 7. Thou art my son.

V. 3. {Thy people shall be willing} By your Word your people shall be assembled unto your Church, whose increase shall be so abundant and wonderful, as the drops of the dew falling from the womb of the morning.

{in the beauty of holiness} An ordinary periphrasis of the Church or Sanctuary. See before, Psal. 29.2. Worship the Lord in the beauty of holiness: and Psal. 96.9. in the beauty of holiness, or, in the glorious Sanctuary, as it is there in the margin. So 2 Chron. 20.21. of Jehoshaphat, He appointed singers unto the Lord, that should praise the beauty of holiness. It might as well be translated, supplying the in, from other like places, in the beauty of holiness.

The comparing of these, and other like places, has made them, though men of great judgment and learning, that have the words translated, pulcherrime praeparatus: that is, gallantly furnished: or, completely armed. See upon next words.

{from the womb of the morning: thou hast the dew of thy youth} These words are very variously both translated and expounded. The chief ground of the difference is, partly from the accent in the word שחר, morning, which usually distinguishes between the members of one sentence, or verse; but sometimes is observed to stand for some other use, and not for distinction: and partly from the mistake of divers ancients, taking the מ in משחר for a preposition; and lastly from the ambiguity of the word ילדות, by some translated juvenius, or, juventa: by others, nativitas, or, generatio.

Here in our English, as also, by Junius, the accent is observed, as a distinction: But by most others, and those very learned and accurate, the words, from the womb of the morning, are joined with those that follow; to this effect; ex utero aurorae or, as some others, but not so well, ab utero, ab aurora, tibi ros generationis, or, juventutis tuae: that is, from the womb of the morning is the dew of thy youth, or, nativity.

Now for the sense of the words, most ancients have thought that the eternal generation of Christ, the Son of God; and some, both ancient and later Expositors, that his human, or miraculous, Incarnation in the womb of the blessed Virgin, was intended; and there be words indeed, some, that will fit well enough to either. Nevertheless the most and most approved of later Expositors, upon a more accurate search into the words, have judged, that not Christ himself was here spoken of; but the multitude of people that should be converted unto Christ, upon the first preaching of the Gospel: very fitly compared to the morning dew: or more poetically, to the dew of the womb of the morning: both to express the multitude, who should, as it were, over-spread the earth, as the dew does use to cover it; and the manner of their heavenly generation, by the immediate operation of God's Holy Spirit.

Some think that Micah did allude to these words of the Psalmist, where he says; And the remnant of Jacob shall be in the midst of many people: as dew, as the showers upon the grass that tarrieth not for man, nor waiteth for the sons of men, Mic. 5.7.

As for the word ילדות, if according to some, it be translated adolescentia, juventus, or, pueritia: then the reason of it according to some learned Expositors, will be, because all that come to Christ, must, in harmless simplicity, become like little children. Or if that seem too subtle, as I doubt it may, then, juventus, or, pueritia, may according to others, merely be for soboles, that is, a new brood; which in effect comes to the same as, generatio, or, nativitas, as the word is expounded by them that follow that interpretation.

Other interpretations there be, which I think not needful here to relate. Learned Grotius translates the whole verse thus; Populus tuus promptissimus erit in die valde pulcherrime praeparatus: Ros (id est, unde proles tibi nascetur) erit ut ros ab utero aurorae. It agrees, as to this latter part, with that which has already been set down, and commended as the most accurate.

{from the womb of the morning: thou hast} Or, more than the womb of the morning: you shall have, &c. Or, more than the morning.

V. 4. {Thou art a priest for ever, after the order of Melchizedek} Heb. 5.6. and 7.17. See before upon the title. What is here translated, according to the order, is in the Original Hebrew, על דברתי, by some, which is most literal, translated, according to my word. And because the Apostle, Heb. 5.6, 10. and elsewhere expresses it, in Greek, κατὰ τὴν τάξιν Μελχισέδεκ, some think he had it otherwise in his Copy, or the Septuagint at least, whom he follows. But there is no need of that; since it is certain that such a Jod, does sometimes abound at the end: They call it Jod paragogicum.

Now of Melchisedec, who he was, and of all things belonging to him, much has been written by divers learned men, both Expositors of the Scriptures, and others. But as yet sub judice lis est: neither is it a thing, I think, to be decided by the wit of man. Not here I am sure to be handled; and therefore I forbear.

V. 6. {he shall fill the places with the dead bodies; he shall wound the heads over many countries} This is objected to us by the Jews, as an argument, that our Christ cannot be the scope and subject of this Psalm, because, say they, he was no Warrior. We answer, that these be figurative and poetical expressions, whereby no more is intended, than that he shall have a glorious conquest, and that no power of the earth shall be able to withstand him.

There is not anything among men, ordinarily, that is entertained with so great an opinion of honor and glory, and lifts up the fantasy more powerfully, than the fame of warlike achievements, great fights, conquests and victories, and spoils, and the like. Such has been the estimation of those things, that all terms of honor, almost, came from thence: and the very name of virtue, ἀρετή, among the Grecians, derives its pedigree from Mars: and κακία, now used for naughtiness, or vice in general, properly signifies cowardliness.

The Scripture therefore speaking to men, and condescending to vulgar apprehensions, when it would set out the glory of anything, it borrows terms and expressions from that which is most glorious among men: Gird thy sword upon thy thigh, O most Mighty, &c. and, Thou art more glorious than the mountains of prey, &c. and, Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, &c. The Scripture is full of such expressions. God himself, is often set out as a Warrior. The objection is very impertinent. See also upon Psal. 78.65. Like a mighty man, &c.

{many} Or, great.

V. 7. {he shall drink of the brook in the way} He shall, in the eager pursuit of his enemies, drink hastily of the water next at hand; and being thereby refreshed, pursue his enemies to full victory. Some understand it of Christ's bitter cup in his passion, and glorious resurrection.

{therefore shall he lift up the head} He shall triumph after his victory: or, he shall lift up the head of Christ.

PSALM CXI

This is one of the Alphabetical Psalms, of which see upon Psal. 25. Unto thee, O Lord, &c. at the end of the Psalm.

Verse 1. {Praise ye the Lord} Heb. Hallelujah.

{I will praise the Lord} See Psal. 25.1. The Prophet declares that he will praise God both privately and openly, and that from the heart, as he that consecrates himself wholly and only unto God.

V. 2. {great} He shows that God's works are a sufficient cause wherefore we should praise him, but chiefly, his benefits towards his Church.

{sought out of all them that have pleasure therein} The more sweetness God's children find in his works, the further they dive into them.

V. 3. {honourable and glorious} Heb. honor and glory.

V. 4. {He hath made his wonderful works to be remembered} Heb. He has made a remembrance of his wonderful works.

{gracious and full of compassion} Psal. 86.5. and 103.8.

V. 5. {He hath given meat unto them that fear him} God has given to his people all that was necessary for them, and will do still. Thus the word is taken, Prov. 30.8, 31.15. Mal. 3.10. Some understand it of feeding the people without labor, in the wilderness, as God gives prey to the beasts, Matt. 6.27. Psal. 104.21, 147.9.

{meat} Heb. prey.

{he will ever be mindful of his covenant} He looks not at their sins, but at his own promise.

V. 7. {The works of his hands are verity} As God promised to take care of his Church; so, in effect, does he declare himself just and true in the government of the same.

{all his commandments are sure} It is likely he means his promises, which are commands to his creatures to provide for his people. See verse 9. Psal. 105.8.

V. 8. {stand fast} Heb. are established.

V. 10. {The fear of the Lord is the beginning of wisdom} Job 28. Prov. 1.7. and 9.10. The Hebrew word is ראשית, which some translate, as it may well, caput, summa, not the beginning, but summa, or, perfection, and other like expressions in Ecclesiasticus. Both senses may stand. For there be degrees as of wisdom, so of the fear of God. There is no degree of that fear so low, but is a step to wisdom; nor any true perfection of wisdom, attainable by man, but is reducible to the fear of God. Both degrees are included, Deut. 4.6. Keep therefore and do them, statutes and judgments, the verse before, for this is your wisdom, and your understanding, &c.

{a good understanding} Or, good success.

{that do his commandments} Heb. that do them.

{his praise endureth for ever} The praise of God, or, of him that keeps God's commandments.

PSALM CXII

Verse 1. {Praise ye the Lord} Heb. Hallelujah.

{Blessed is the man that feareth the Lord} See Psal. 25.1. He means, with that reverent fear which is in the children of God, which causes them to delight wonderfully in the Word of God. See note upon Psal. 32.1. Blessed is he whose transgression, &c.

{feareth the Lord} Psal. 128.1.

V. 2. {His seed shall be mighty upon earth, &c.} Of this and other temporal blessings here annexed to godliness, see upon Psal. 37. Fret not thy self, &c.

V. 3. {Wealth and riches shall be in his house} The godly shall have abundance and contentment, because their heart is satisfied in God only.

{his righteousness endureth for ever} That is, the fruit of his righteousness in heaven: or, continue to posterity.

V. 4. {Unto the upright there ariseth light in the darkness} Psal. 97.11. Righteous men shall have comfort in adversity, for they comfort others, verse 5. Psal. 97.11.

V. 5. {sheweth favour, and lendeth} Psal. 37.26. Or, is showing favor, and lending; to wit, frequently.

{and lendeth} He shows what is the fruit of mercy, To lend freely, and not to gain, and so to measure his doings, that he may be able to help where need requires, and not to bestow all on himself, Psal. 37.26. Luke 6.34, 35.

{discretion} Heb. judgment.

V. 6. {in everlasting remembrance} He shall be praised for his good deeds long after his death, Prov. 10.7.

V. 7. {He shall not be afraid of evil tidings} Prov. 1.33.

V. 9. {He hath dispersed} 2 Cor. 9.9. The godly pinch not niggardly, but distribute liberally, as the necessity of the poor requires, and as his power is able: yet he gets by it; for the reward of his bounty abides for ever.

{righteousness endureth for ever} verse 3.

{his horn shall be exalted for ever} His power, glory, and prosperous estate, Psal. 75.10.

V. 10. {The wicked shall see it, and be grieved, he shall gnash with his teeth} So it falls out sometimes, even in this world: but, of that other, and far more considerable world, to which, in a more general and absolute sense, all these promises and threatenings, as upon Psal. 31 is showed, must be referred, our Savior directly; There shall be weeping, and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out, Luke 13.28.

{gnash with his teeth} Psal. 37.12.

{and melt away} Psal. 58.8. The blessings of God upon his children, shall cause the wicked to die for envy.

{the desire of the wicked shall perish} Prov. 10.28.

PSALM CXIII

Verse 1. {Praise ye the Lord} Heb. Hallelujah.

{praise the name of the Lord} By this often repetition he stirs up our cold dullness to praise God, seeing his works are so wonderful.

V. 2. {Blessed be the Name of the Lord} Dan. 2.20.

V. 3. {From the rising of the sun unto the going down of the same} Mal. 1.11. Isa. 59.19.

V. 4. {The Lord is high above all nations} If God's glory shine throughout all the world, and therefore he ought to be praised of all men, what great condemnation were it to his people, among whom chiefly it shines, if they should not earnestly extol his Name.

{his glory above the heavens} Psal. 8.1.

V. 5. {Who is like unto the Lord our God} Psal. 89.6.

{dwelleth} Heb. exalts himself to dwell.

V. 6. {Who humbleth himself to behold the things that are in heaven} God, out of his high seat of glory, vouchsafes to provide for all creatures heavenly and earthly, Psal. 138.6.

V. 7. {He raiseth up the poor out of the dust} 1 Sam. 2.8. Psal. 107.41.

{and lifteth up the needy out of the dunghill} He prefers the poor to higher honor, and giving the barren children, shows that God works in his Church, not only by ordinary means, but also by extraordinary.

V. 9. {to keep house} Heb. to dwell in an house.

PSALM CXIV

Verse 1. {When Israel went out of Egypt} Exod. 13.4.

{people of strange language} Psal. 81.5.

V. 2. {Judah was his sanctuary} A people sanctified to himself, Exod. 19.5, 6.

{dominion} Heb. dominions.

V. 3. {The Sea saw it, and fled} Exod. 14.21.

{Jordan was driven back} Josh. 3.13.

V. 4. {The mountains skipped like rams} Seeing that these dead creatures felt God's power, and after a sort saw it, much more his people ought to consider it, and glorify him for the same.

{lambs} Heb. sons of the sheep.

V. 7. {Tremble thou earth at the presence of the Lord} Some question is made about the original word חולי, whether an Infinitive, and if so, whether the Jod be vacant or no; or whether an Imperative, as here rendered. But since the word itself as we find it here, has all the properties of a regular Imperative feminine, as it should, joined with earth: we may surely enough, especially with the consent of most Interpreters, take it for an Imperative.

But though it be of an Imperative sense in the original, yet whether to be translated by an Imperative, is another question. Some very exact in all punctilios and idioms of the original Text, observe well, that the Imperative, in the Hebrew, is sometimes put for the preterit: as particularly Psal. 22.9. He trusted, or rolled himself upon, on the Lord: it is in the Hebrew, directly, roll thou: or, trust thou: as by Psal. 37.5. where the same word, and form is, apparent, in the Imperative, which being impertinent, Expositors, for want of this observation, whereof there be more examples in Scripture, have been troubled what to make of it.

We may therefore as well, if we will, translate here, The earth trembled, or, Tremble thou earth: and it may fit the coherence somewhat better, perchance; the whole Psalm relating to things passed, When Israel went out of Egypt, &c. verse 1, &c.

V. 8. {Which turned the rock into a standing water} Num. 20.11. Psal. 107.35.

PSALM CXV

Verse 1. {Not unto us, O Lord} Because God promised to deliver them, not for their sakes, but for his Name, Isa. 48.11. Ezek. 36.32. therefore they ground their prayer upon his promise.

{but unto thy name give glory} Honor thyself, by delivering us from our enemies.

V. 2. {Where is now their God?} Psal. 42.10. and 79.10. The wicked seeing that God accomplishes not his promise, imagine, they scoff at his people, saying, The men were wont to boast of God's help, but now he has failed them, Deut. 32.37, 38.

V. 3. {But our God is in the heavens} Psal. 135.6. Though they be deceived, for our God is in heaven.

{whatsoever he pleased} No impediments can let the working of the omnipotent to serve his will.

V. 4. {Their idols are silver, &c.} Psal. 135.15. Seeing neither the matter nor the form can commend the best of them; it follows, that there is nothing why they should be esteemed.

V. 7. {They have hands, but they handle not} He shows what great vanity it is to ask help of them, which not only cannot help in themselves, but also lack sense and reason.

V. 8. {are like unto them} As much without sense as the stone.

V. 9. {He is their help and their shield} The help of those that trust in him; as Psal. 84.11, 12. For the Lord God is a Sun and shield: blessed is the man that trusteth in him. Or, by a permutation of persons, ordinary in the Hebrew tongue, our help, and our shield, Psal. 33.20.

V. 10. {O house of Aaron} For they were appointed by God instructors and teachers of faith and religion for others, Mal. 2.7.

V. 11. {Ye that fear the Lord, trust in the Lord} Interpreters give a reason, why after the house of Israel, whereby the generality of the people is intended, and the house of Aaron, all Priests and Levites, divided from the rest, not only by reason of their office; but also, because they only had no inheritance of land among the Israelites; and subsisted by a peculiar right, mentioned, he should add, ye that fear the Lord, as a peculiar and distinct order; and cause, say they, among both Priests and people there were many hypocrites; who though outwardly so, yet really, or inwardly, as the Apostle speaks, were not either priests or Israelites.

The interpretation, though by many approved of, seems not so proper in this place: the Psalmist directing his speech by way of exhortation to all that went under that name, among whom, no doubt, were hypocrites: that is, that lived not according to their profession, might be as fit an object of his exhortation, as any others. Nay, it might more probably be objected, that the exhortation was not very needful, if none were intended, but those who already, truly and cordially fear God; which may very well, though to include some trust in God.

I think therefore the interpretation of the ancients, many times laid aside, where later, that are not comparable to them are taken in their room, to be preferred, who take these words, Ye that fear the Lord, not in a common use and notion; but as a title, or denomination among the Jews, appropriated to a peculiar sort of people, who among the Jews, being no Jews born, nor yet circumcised, absolute proselytes: but yet part of the Jews, in general, because they lived among them, and worshipped the same God with them, and were obliged to many performances, though not such as the natural Jews, or absolute proselytes were.

We meet with them here again, verse 13. He will bless them, &c. and Psal. 118. Such also, under the same title of φοβούμενοι τὸν Θεόν, are mentioned, Acts 10.2. and 13.16.

V. 12. {he will bless us} That is, he will continue his good will toward his people, be they of what degree or condition soever, Psal. 128.1.

V. 13. {and} Heb. with.

V. 15. {which made heaven and earth} And therefore can govern and continue all things therein, Jer. 10.11.

V. 16. {the heavens are the Lord's} To be the seat of himself, Isa. 66.1.

{the Lord's} Or, for the Lord.

{to the children of men} To use; but he has kept the right of all to himself.

V. 17. {dead praise not the Lord} Psal. 6.5. and 30.9. and Isa. 38.18. See the Note upon Psal. 6.5.

{neither any that go down into silence} Though the dead praise God's glory in heaven, yet they praise him not here in the Congregation, Psal. 6.5.

V. 18. {But we will bless the Lord} Dan. 2.20. When we are delivered and preserved alive.

PSALM CXVI

Verse 1. {I Love the Lord} He grants, that no pleasure is so great, as to feel God's help in our necessity, and that nothing stirs up our love to him more.

{I love the Lord because he} Heb. I love because the Lord.

{I love the Lord because he hath heard} Or, I am satisfied, since that the Lord has heard.

V. 2. {as long as I live} Heb. in my days. So oft as I shall be in distress.

V. 3. {The sorrows of death compassed me} Psal. 18.5, 6.

{got hold upon me} Heb. found me.

V. 5. {and righteous} So just, that he will deliver them that are unjustly oppressed.

V. 6. {I was brought low, and he helped me} I was destitute of human help and counsel.

V. 7. {Return unto thy rest, O my soul} Psal. 42.11. and 46.5. Return to the composed estate, and be no more disquieted, now God has freed you.

V. 9. {I will walk before the Lord} Or, I shall walk; that is, the Lord will deliver me, I shall not die in this danger.

{land} Heb. lands.

V. 10. {I believed, therefore have I spoken} 2 Cor. 4.13. Though my affliction was great, yet my faith made me pray to God for deliverance.

V. 11. {my haste} Psal. 31.22.

{All men are liars} Rom. 3.4. Samuel and all, who promised me the Kingdom, that am like to die before I can attain to it, 1 Sam. 27.1. Some make this to be the sense; I said in my Heb. חפזי trembling, or, consternation, All men are liars; that is, There is no trust to man, or to human help: but to God there is, which must be supplied, as in speech oftentimes, the opposite member is, who can help, when all other help does fail. I will not therefore despair.

V. 13. {I will take the cup of salvation} Such a cup as the Israelites used to take when they came to offer sacrifice, and to give thanks for their deliverance; to which custom some refer that which we read of our Savior, Luke 22.17. And he took the cup, &c. as also the sacramental cup, which afterwards was instituted by our Savior, in lieu of that former rite, Luke 22.20, and is by the Apostle called the cup of blessing, 1 Cor. 10.16. and the whole Sacrament was afterwards called Εὐχαριστία, that is, A thanksgiving, or, An action of thanks.

{salvation} Heb. salvations.

V. 15. {Precious in the sight of the Lord} See Notes on Psal. 72.14. and upon Psal. 49.11. by this honor.

V. 16. {the son of thy handmaid} Psal. 86.16.

V. 18. {I will pay my vows unto the Lord} Besides the sacrifice of thanksgiving enjoined, Lev. 7.12. I will sacrifice those things which I vowed, in my adversity, to offer, when I should be delivered.

PSALM CXVII

Verse 1. {O Praise the Lord, all ye nations, praise him, all ye people} Rom. 15.11. We should not make any question of the mystical sense, or application to Christ, and the Gentiles, though we had not St. Paul's authority for it, Rom. 15.11. it being so natural, and obvious, at least, to any that are read in the Prophets, where so often foretell this conversion of the Gentiles unto Christ, by the preaching of the Gospel, and speak of it so gloriously, as an argument of joy unto all Nations.

However, though Expositors content themselves with this, yet it has already been said upon divers other Psalms, I know no reason why we should pass by, or if not obvious, neglect the inquisition of a more literal and immediate sense. But indeed, obvious enough here, as I conceive. For though God did in great mercy adopt to himself the Jews, for a season, as a peculiar people; and style himself their God in a more peculiar manner: yet did he never so forsake other nations, or withdraw his kindness from them, as that they should not have occasions both ordinary, and extraordinary, to glorify him for his goodness and mercies.

Besides sundry passages in other Psalms: we have one entire Psalm, one of the most sublime for the style of it, in the whole book, written to that purpose: the subject whereof is often repeated, O that men would praise the Lord for his goodness, and for his wonderful works to the children of men, Psal. 107. verses 8, 15, 21, 31. See there upon the argument of the Psalm, and upon verse 6. Then they cried, &c. and, and he delivered, &c.

If therefore then, even when true religion was the privilege of one nation, and God in some manner appropriated unto it: yet even then holy Prophets, inspired by the Holy Ghost, did call upon all men, and all nations to praise God; not rhetorically neither, or hyperbolically, as when dumb creatures are called upon to praise God: as is well observed by Calvin, though upon another occasion, but simply and literally: to praise God, I say, to acknowledge his goodness and his wonderful works, as Psal. 107. or as it is here, his merciful kindness, and his truth, ver. 2. how great and miserable is their blindness, and sottish infatuation; who in these days, ever since Christ, of public grace and mercies, we speak not here of saving grace and mercy, not outwardly and publicly discernable, wherein all nations have equal interest, would engross God wholly to themselves, and as they conceive his mercy and goodness to be their peculiar; so neither would they have God to accept of the prayers or praises of any others, but such as come from themselves? All the heresies of the world put together, cannot amount to more impiety: and yet is the sottishness and ridiculousness of the opinion, greater, than the impiety.

V. 2. {and the truth of the Lord} Interpreters in their mystical Expositions, as they distinguish between people, by which they understand the Jews particularly, and nations; that is, the Gentiles, in the former verse: so here, merciful kindness, they would have to belong to the nations; because, say they, God was not obliged to them by any promise: and truth, to the Jews.

But even they that do not distinguish between people and nations, in the former, for all do not, I confess, yet here between mercy, or merciful kindness, and truth they do. We have spoken of the difference elsewhere, upon Psal. 57.10. For thy mercy is great: and there also showed how they might be taken for one and the same thing. Which sense, I think, would do well here too: although we may say, if need be, that God had bound himself to the Gentiles by his Prophets, as well as to the Jews, for a future Redeemer: and so his truth, even so distinctly taken, might belong unto them too, according to the mystical sense: neither do we want promises of another nature, made by God to mankind in general; for performance whereof, they might be called upon to praise him, to make good that other sense, which we have spoken of: although, as I said before, there is no need of that distinction here.

{people} Heb. peoples.

PSALM CXVIII

Verse 1. {O Give thanks unto the Lord, &c.} 1 Chron. 16.8. Psal. 106.1. and 107.1. and 136.1. Because God, by creating David King, showed his mercy towards his afflicted Church, the Prophet does not only himself thank God, but exhorts all the people to do the same.

V. 3. {Let the house of Aaron now say} See Notes on Psal. 115. verse 10.

V. 5. {in distress} Heb. out of distress. The more troubles oppress us, the more instant ought we to be in prayer.

{in distress the Lord answered me} Psal. 120.1.

{in a large place} Psal. 18.20.

V. 6. {The Lord is on my side, I will not fear} Psal. 56.4, 11. Heb. 13.6.

{on my side} Heb. for me.

{what can man do unto me?} He doubted not but God would maintain him against all enemies, because he had placed him in the kingdom, Psal. 27.1, 3.

V. 7. {with them that help me} Psal. 54.4.

V. 8. {than to put confidence in man} He shows, that he had trusted in vain, if he had put his confidence in man, to have been preferred to the kingdom: but, putting his trust in God, he obtained it.

V. 9. {It is better to trust in the Lord, than to put confidence in princes} Psal. 146.2.

V. 10. {All nations compassed me about} That is, all round about: as Philistines, Amalekites, Ammonites, Moabites, &c. whom David at several times had to do with.

{will I} Or, I did, as Psal. 119.23.

{destroy them} Heb. cut them off. Or, I did destroy them.

V. 11. {will} Or, did.

V. 12. {bees} Deut. 1.44.

{they are quenched as the fire of thorns} See upon Psal. 58.9. Before your pots can feel the thorns. The Hebrew word דעכו here, as by most others translated, they are quenched, is by some thought to have a contrary signification also: and both by the Greek Interpreters, and by the Chaldee Paraphrast, is expressed, they did burn. But either of the two may serve here: the sense of the words will be the same.

{destroy} Heb. cut down.

V. 13. {Thou hast thrust sore at me} He notes Saul, his chief enemy.

V. 14. {The Lord is my strength and song} Exod. 15.2. Isa. 12.2.

{and song} In that he was delivered, it came not of himself, nor of the power of man, but only of God's favor, therefore he will praise him cheerfully, Psal. 69.30.

V. 15. {The voice of rejoicing} He means, that other good men should have cause of joy and thankfulness, as well as he, because, by raising him God had restored the Church to quietness.

V. 16. {The right hand of the Lord is exalted} So that they that are far and near may see his mighty power.

V. 17. {I shall not die} My enemies' plots could not kill me.

V. 18. {The Lord hath chastened me sore} God corrects with moderation, to amendment, not to destruction, Jer. 10.24. and chap. 30. verse 11.

V. 19. {Open to me the gates of righteousness} Psal. 24.7, 9.

{the gates of righteousness} He wills that the doors of the Temple should be opened by the Priests or Levites, whose office it was, that he might enter to praise God.

V. 20. {into which the righteous shall enter} So Isa. 26.2. The wicked cannot enter, 2 Chron. 23.19. A type of forbidding access to God's house.

V. 22. {The stone which the builders refused} Though Saul's counselors, and Israelites, great men, refused to accept of me for their King, yet God has given me the kingdom. So the Priests, Scribes and Pharisees rejected Christ, whom God had anointed.

{The stone which the builders refused, is become the head stone of the corner} Matt. 21.42. Mark 12.10. Luke 20.17. Acts 4.11. 1 Pet. 2.4.

V. 23. {This is the Lord's doing} Heb. This is from the Lord.

V. 24. {This is the day which the Lord hath made} Wherein God showed his mercy, by making me King, and delivering me. So the day of publishing Christ's Kingdom was a choice day. The words may also have a more particular application to the day of Christ's resurrection, by which, as the Apostle teaches, especially, he was declared to be the Son of God with power, according to the Spirit of holiness, Rom. 1.4. See Psal. 2.7. Thou art my Son: and, this day.

{we will rejoice} Or, let us rejoice.

V. 25. {save now; I beseech thee} The joyful acclamations which the people used, when David came to the Tabernacle to give thanks for the Kingdom received. They prayed God to save their King and them: so they do for Christ, Matt. 21.9, 15. Mark 11.9. Luke 19.38.

V. 26. {we have blessed you out of the house of the Lord} We the Priests use to bless the people publicly, Num. 6.23. Deut. 10.8.

V. 27. {God is the Lord, which} Or, The Lord is that God, which.

{which hath shewed us light} That is, prosperity under the Kingdom of David, and Christ, Psal. 97.10. So on the other side, darkness for affliction, often in Scripture.

{sacrifice} Heb. The festival; that is, the beast, killed in the feast.

{the horns of the altar} Till you come to the horns of the altar, Lev. 4.7. That is, bring it thither to be killed. Others more literally interpret it of the binding of the beast, that was to be offered, to the horns of the altar. It is very likely, that those horns particularly mentioned, Exod. 27.2. were intended for that use; though it be not there expressed.

PSALM CXIX

This is one of the Alphabetical Psalms, of which, see upon Psal. 25. at the end. The chief end of this Psalm, as by the matter, words and style does appear, seems to have been to disengage the hearts and affections of men that have a sense of piety, from worldly objects, and to settle them upon the study and meditation of piety and godliness: to which end, the frequent reading of it, where there is a disposition to goodness, does marvelously conduce; as also to keep the soul in a constant plight of humble, meek, and harmless simplicity: the certain, and necessary consequent of true mortification, and sanctification.

It is penned with great plainness and simplicity of style, suitable to the matter, and fitted for all capacities. The same things are often inculcated; and the same words repeated. There be some words, ten in number, all which almost signify one thing, so often repeated, that in the whole Psalm, as has been observed by some, consisting of 176 verses in all, there is but one verse, where some of them, one, or more, are not used.

The words are these: תורה, חוקים, מצוה, פקודים, עדות, משפטים, אמרה, דבר, צדק, דרך: law, statutes, commandment, precepts, testimonies, judgments, saying, word, righteousness, way.

The number will not hold in the English, because two of the Hebrew words, דבר and אמרה, are expressed by one in English, to wit, word. However, we may make up the number, adding ordinances, as the word משפטים, properly judgments, is sometimes translated; as verse 91.

Of these ten Hebrew words, and of their frequent repetition throughout the whole Psalm, but one verse, the 122, excepted, we find in two, Bucerus and Vatablus; and they had it from some of the Rabbins. For both Kimchi, and Ben Ezra, affirm the such thing: though they speak but of eight words; and make a further mystery of it, because the whole Psalm is penned, or digested by Octonaries. But it is never good to press things upon trust, where a man may use his own eyes. For first, there may be more verses found besides the 122, where none of those either eight or ten words are used. As for example verse 90. I will not have any unadvisedly to ascribe this, as a probable oversight, to any variation of the Original Copies, but mere oversight of their eyes.

Now if any acquainted with these frequent repetitions, I would have them consider, that they were but according to the first intention of the author, the better to express his zeal to the Word of God, and therefore fall not within compass of tautologies: and that there is as much are in repeating the same words, so often, with so much variation of sense; as in finding diversity both of matter and words.

Verse 1. {Blessed are the undefiled in the way, who walk in the law of the Lord} See Psal. 128.1.

{the undefiled} Here they are not called blessed, which think themselves wise in their own judgment, nor which imagine to themselves a certain kind of holiness, but they whose conversation is without hypocrisy, Ezek. 18.15.

{undefiled} Or, perfect, or, sincere.

{in the way} A good life is a good way, that leads to heaven.

V. 2. {that keep his testimonies} God's law testifies of his will, which else were unknown to us.

V. 3. {They also do no iniquity} They live not in a sinful course of life: Sin is not their trade, as it is wicked men's, 1 John 3.9.

{do no} Or, that do, or commit.

{walk} Or, that walk.

V. 5. {O that my ways were directed} David acknowledges his imperfection, desiring God to reform it, that his life may be conformable to God's Word.

V. 6. {Then shall I not be ashamed, when I have respect unto all thy commandments} Shame, the fruit and effect of sin: temporal, or in this world: what fruit had ye then in those things, whereof ye are now ashamed, Rom. 6.21. Eternal; And many of them that sleep in the dust of the earth, shall awake; some to everlasting life, and some to shame, and everlasting contempt, Dan. 12.2.

V. 7. {thy righteous judgments} Heb. judgments of your righteousness. That is, your precepts; which contain perfect righteousness.

V. 8. {O forsake me not utterly} He refuses not to be tried by temptations; but fears, lest he faint, if God succor not his infirmity in time, but leave him wholly to himself.

V. 9. {Wherewith shall a young man cleanse his way} Because youth is most given to licentiousness, he chiefly warns them to frame their lives betimes to God's Word, Eccles. 11.9. and 12.1.

V. 11. {Thy word have I hid in mine heart} If God's Word be hid in our hearts, we shall be more able to resist the assaults of Satan; which, therefore he desired carefully to treasure up, Psal. 37.31. Luke 2.19, 51. See also upon Psal. 40.10. I have not hid thy righteousness within my heart.

V. 14. {I have rejoiced in the way of thy testimonies} The Prophet does not boast of his virtues, but sets forth an example for others to follow God's Word, and leave worldly vanities.

{in} Or, for.

V. 17. {that I may live} He shows, that we ought not to desire to live, but to serve God: and that we cannot serve him aright, except he take away our natural ignorance by the light of his Spirit, that we may understand the spiritual meaning of his Word.

{and keep} Or, to keep.

V. 18. {Open} Heb. Reveal.

V. 19. {I am a stranger in the earth, hide not thy commandments from me} Gen. 47.9. 1 Chron. 29.15. Psal. 39.12. Heb. 11.13.

{I am a stranger in the earth} Seeing man's life in this world, is but a passage to heaven, what should become of him, who knows not the way by nature, if God's Word did not guide him thither?

V. 20. {My soul breaketh for the longing that it hath unto thy judgments at all times} Psal. 42.1. and 63.1. and 84.1.

V. 21. {Thou hast rebuked the proud that are cursed} In all ages you have plagued all such, which maliciously and contemptuously depart from your truth. There is some difference among Interpreters about the ordering of the words. Those that observe the accent, agree with our English here. Those that do not, in number as many, if not more, order them thus: Thou hast rebuked, or, destroyed, the proud: cursed are they, which do erre from thy commandments. This I take to be the more plausible construction: and the accent, we know, is often not regarded. However, the difference is of no great moment.

V. 22. {Remove from me} Or, Roll from upon me.

V. 23. {Princes also did sit and speak against me} verse 46. When the powers of the world gave false sentence against me, your Word was a guide and a counselor, to teach me what to do, and to comfort me.

V. 24. {Thy testimonies also are my delight} Heb. delights. That is, they did greatly delight me.

{my counsellors} Heb. men of my counsel.

V. 25. {My soul cleaveth unto the dust} That is, I am like one overcome in battle, mortally wounded, and tumbling in the dust, or one in danger to die, and turn to dust, Psal. 44.25. and 22.15. and without your Word I cannot live.

V. 26. {I have declared my ways} I have laid open my business, and dangers to you in great difficulties, as to my chief friend, and you have advised me ever for my good.

{teach me thy statutes} Psal. 25.4. and 27.11. and 86.11.

V. 28. {My soul melteth for heaviness} Psal. 107.26.

{melteth} Heb. drops.

{according unto thy word} That is, your promise. If God did not maintain us by his Word, our life would drop away like water, Psal. 22.14.

V. 29. {Remove from me the way of lying} Keep me out of those false ways, that corrupt nature teaches, and let your law guide me in the true way to happiness. To this way of lying, that is, false doctrine, and erroneous opinions concerning God and his worship, is presently opposed, verse 30, the way of truth: of which see there.

V. 30. {I have chosen the way of truth} The way of truth, as 2 Pet. 2.2. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of: That is, true religion. To this דרך אמונה, or, way of truth, is contrary דרך שקר in the foregoing verse; which might have been, as it is afterwards verse 104, more properly translated the false way: that is, erroneous, heretical opinions, the way of lying: as if he intended falsehood in matter of speech, or actions; which certainly is not the meaning. Neither is there any contrariety, as some may fancy, in David's words, when he prays to God to remove from him, or to preserve him from false opinions; and presently protests, that he has chosen the way of truth. For first, in case that he were already in the right way, as is likely, nay, certain; yet, so was once his son Solomon, who nevertheless became afterwards a great Idolater. And the Apostle says, Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12.

But secondly, when he says, he hath chosen the way of truth, he says no more, but that it is his earnest desire, and firm resolution to adhere to the truth, so soon as God shall reveal it unto him. But then there is an outward, and an inward revelation; both necessary; David had both in a great measure; yet still prays for both; neither is any so perfect in this kind, but may say with him in the Gospel, Lord I believe; help thou mine unbelief.

V. 32. {when thou shalt enlarge my heart} By this he shows, that we can neither choose good, cleave to God's Word, nor run forward in his ways, except he make our hearts large to receive his grace, and willing to obey, by freeing from straits, filling us with joy and comfort, Esay 60.5. Psal. 4.1.

V. 33. {Teach me, O Lord, the way of thy statutes} He shows, that he cannot follow on to the end, except God teach him oftentimes, and lead him forward.

V. 34. {with my whole heart} Not only in outward conversation, but also with inward affection.

V. 36. {And not to covetousness} He prays specially against this evil affection, as being the root of all evil, 1 Tim. 6.10. and withdrawing men from the love of God and goodness, Matt. 6.24. 1 John 2.15.

V. 37. {Turn away} Heb. Make to pass.

{Turn away mine eyes} Because they are the chiefest inlets of sinful objects, Job 31.1. Isa. 33.15. 2 Sam. 11.2.

{from beholding vanity} Worldly things, that have no substance in them, nor are but shadows, Prov. 23.5.

V. 39. {for thy judgments are good} Let me not suffer reproach for obeying your Word, which is good. Or, Let not your Word and your Truth, which I fear more than anything else, that can happen to me, suffer reproach in my sufferings, as though I had boasted falsely; or you couldst not perform. So also verse 22. and ver. 41, 42, 43.

V. 40. {quicken me in thy righteousness} Restore life and strength to me, according to your faithful promise, verse 37.

V. 41. {Let thy mercies come also unto me} He shows, that God's mercy and love, is the first cause of our deliverances.

V. 42. {So shall I have wherewith to answer him that reproacheth me} Or, So shall I answer him that reproacheth me in a thing, or in ought. When your promise is effected, I can stop the mouth of my scoffing adversaries, Psal. 107.42.

V. 43. {take not the word of truth utterly out of my mouth} Make me not ashamed to speak of your promises any more, by not performing those you have made to me already.

V. 45. {And I will walk at liberty} I shall be free from all distress of soul and body, verse 32.

{at liberty} Heb. at large.

V. 46. {before kings} He shows, that the children of God ought not to be daunted from giving testimony to God's truth, by any power or fear of Princes, Dan. 3.13, 16. Matt. 10.18, 19. verse 23.

V. 48. {My hands also will I lift up unto thy commandments} I will address myself unto the doing of your will, as a workman does to his work.

V. 49. {Remember the word unto thy servant} Though he feel God's hand still to lie upon him, yet he rests on his promise, and comforts himself therein.

V. 51. {The proud have had me greatly in derision} Meaning, the wicked, which contemn God's Word, and tread his religion under foot.

V. 52. {I remembered thy judgments of old} That is, the examples, whereby you declares thyself to be Judge of the world.

V. 53. {Horror hath taken hold upon me} A vehement zeal for your glory, and indignation against the wicked: or, dread of persecution from them.

{because of the} Heb. from the.

V. 54. {in the house of my pilgrimage} In all the places where I have been banished: or, in the course of my life, which is but a sorrowful pilgrimage, Gen. 47.9.

{pilgrimage} Heb. pilgrimages.

V. 55. {in the night} Even when others sleep, Psal. 63.6.

V. 56. {This I had} This comfort in afflictions from you, day and night, verse 54, 55.

V. 57. {Thou art my portion, O Lord} Psal. 16.5. and 142.5. It may be read, O Lord, I have said, my portion is to keep thy words: that is, I am persuaded that to keep your law is an heritage, and great gain for me, John 4.34.

{my portion, O Lord} Or, O Lord, my portion, verse 126.

V. 58. {favour} Heb. face.

V. 59. {I thought on my ways} He called himself to account for his former courses, and amended what he found amiss in them, Lam. 3.40.

V. 61. {bands} Or, company, 1 Sam. 10.10. No calamity, nor persecution, has hitherto so far wrought upon me, as to make me forsake your truth, or to go against my conscience, in anything. So also verse 87.

V. 62. {because of thy righteous judgments} God's Word is a great benefit, and he is worthy of great praise for giving it to us: or, he promises to praise God night and day for his judgments executed upon his enemies, according to his Word.

{thy righteous judgments} Heb. your judgments of righteousness.

V. 63. {I am a companion of all them that fear thee} Not only by mutual consent, but also by aid and succor, Psal. 16.3. to any godly, be they never so mean.

V. 64. {The earth, O Lord, is full of thy mercy} As you gives every creature good things according to the nature of it, so give my soul spiritual knowledge.

V. 65. {Thou hast dealt well with thy servant} Having proved by experience, that God was true in his promise he desires that he would increase in him knowledge and judgment.

V. 67. {Before I was afflicted, I went astray} Jer. 31.18. The use of God's rods, is to bring us home to God, verse 71. Heb. 12.10, 11.

V. 70. {Their heart is as fat as grease} Their heart is indurate and hardened, puffed up with prosperity, and vain estimation of themselves, Psal. 17.10. Isa. 6.10.

V. 71. {It is good for me that I have been afflicted} He confesses that before he was chastened, he was rebellious, as man by nature is, verse 67. See before upon Psal. 34.19. Many are the afflictions of the righteous, &c.

V. 72. {The law of thy mouth is better unto me than thousands of gold and silver} Psal. 19.10. Prov. 8.11.

V. 73. {Thy hands have made, and fashioned me} Job 10.8.

{Thy hands have made me} Because I am your creature, teach me to serve you, who are my Maker, Psal. 95.6. and 100.2, 3. and 138.8.

V. 74. {They that fear thee, will be glad when they see me} When God shows his grace toward any, he testifies to others, That he fails not them that trust in him, and so makes them glad also.

V. 75. {right} Heb. righteousness.

{that thou in faithfulness hast afflicted me} That you have showed your faithfulness, even in correcting me, your correction making for my good, Heb. 12.10. 1 Pet. 4.19.

{thou in faithfulness} Or, it is faithfulness that you.

V. 76. {for my comfort} Heb. to comfort me.

V. 77. {that I may live} That I may be freed from these afflictions, for men in adversity are like dead men.

{thy law is my delight} See Notes on verse 24.

{delight} Heb. delights, as verse 92.

V. 79. {turn unto me} Be comforted by my example, and join with me, verse 74.

{those that have known thy testimonies} He shows that the true fear of God is not without the knowledge of his Word.

V. 80. {that I be not ashamed} Which I should be, if I did not keep your statutes, verse 6, 31.

V. 81. {My soul fainteth for thy salvation} Though my strength fail me, yet my soul groans and sighs, resting still in your Word.

V. 82. {Mine eyes fail for thy word} Psal. 69.3.

V. 83. {like a bottle in the smoke} Like as a skin bottle or bladder that is shriveled in the smoke.

V. 84. {How many are the days of thy servant?} How long will you afflict your servant? Psal. 89.47.

V. 85. {The proud have digged pits for me, which are not after thy law} This is spoken by a figure, whereof there be many examples in best Writers, called λιτότης, or, extenuation; which is, when we speak of a thing, which of itself is horrid, and which would be thought so, in terms of extenuation: as if we say of a man, or any particular fact, that it is not very commendable, when we intend, that it is most abominable. So is the word illaudatus in Virgil.

He might also perchance, as there be many secret allusions in the Scripture, allude to the Law concerning digging of pits, Exod. 21.33, 34. aggravating their wickedness from thence, that the Law of God having provided for the security of beasts, by taking order for the covering of necessary pits and wells, their wickedness must needs be most execrable, that digged secret pits of purpose for men to fall into them.

Or he might allude to שיחה meditatio: which differs in nothing from שוחה that signifies a pit, but in a little prick over one of the letters: as if he would say, While your Law was my שיחה, sicha, or meditation, verse 97 and 99, they busied themselves in digging שיחות, sichoth, or pits for me. Examples of such secret allusions we have had divers already. See upon Psal. 106. verse 15. and 29.

The Greek and Latin translate the word fabulationes, which may be thought somewhat to this purpose: and questionless sicha, or, sichoth is the word that they had in their Copies; or at least in their thoughts, when they translated fabulationes, or ἀδολεσχίας: but as to the sense of the whole member, they had another aim, as appears by the whole context of their translation: which is; Narraverunt mihi iniqui fabulationes: sed non ut Lex tua. Διηγήσαντό μοι παράνομοι ἀδολεσχίας, &c.

{The proud have digged pits for me} They have not only oppressed me violently, but also craftily conspired against me, Psal. 35.7.

V. 86. {faithful} Heb. faithfulness.

{help thou me} He desires the true God to help him against false-dealing persecutors.

V. 87. {upon earth} The uttermost that they could do, could not make me forsake your law.

V. 88. {Quicken me after thy lovingkindness} Suffer me to live: or, raise me out of these troubles. See Notes on verse 40, 77.

V. 89. {For ever, O Lord, thy word is settled in heaven} Because none should esteem God's Word, according to the changes of things in this world, he shows, that it abides in heaven, and so abides immutable: or, the permanency of it, is seen in the continuance of the heavens: so of the earth, verse 90. and so verse 91. They continue, that is, heaven and earth, for they are thy servants.

V. 90. {unto all generations} Heb. to generation and generation.

{abideth} Heb. stands.

V. 91. {They continue this day} Seeing the earth and all creatures remain in that estate, wherein you have created them, much more your truth remains constant and unchangeable.

V. 92. {my delights} See Notes on verse 24.

V. 93. {with them thou hast quickened me} See Notes on verse 77, 88.

V. 94. {I am thine, save me} He proves by the effects, that he is God's child, because he seeks to understand his will, that he may do it.

V. 96. {I have seen an end of all perfection} There is nothing so perfect on earth, but it has an end: only God's Word lasts forever, Isa. 40.8. So Matt. 24.35. Heaven and earth shall pass away; but my words shall not pass away.

V. 97. {it is my meditation all the day} Our daily meditating of God's law, is a sure token that we love it, Psal. 1.2.

V. 98. {thou through thy commandments hast made me} Or, Each of your commandments has made me.

{they are ever with me} Heb. it is ever with me.

V. 99. {I have more understanding than all my teachers} Whosoever does submit himself only to God's Word, shall not only be safe against the practices of his enemies, but also learn more wisdom, than they that profess it, and are men of experience, 2 Tim. 3. See also upon Psal. 107.43. Whoso is wise, &c. and 111.10. The fear of the Lord is the beginning of wisdom, &c.

V. 100. {I understand more than the ancients} Job 32.8.

V. 102. {for thou hast taught me} God does acquaint us with his will, that we may do it, Psal. 86.11.

V. 103. {How sweet are thy words unto my taste} Psal. 19.10.

{taste} Heb. palate.

V. 104. {therefore I hate every false way} verse 128.

V. 105. {Thy word is a lamp unto my feet} Of ourselves we are but darkness, and cannot see, except we be enlightened with God's Word.

{lamp} Or, candle, Prov. 6.23.

V. 106. {I have sworn} Neh. 10.29. By solemn oath and promise, he stirred up himself to embrace God's Word.

{and I will perform} It does appear by many former verses, how little David, or whoever was the author, did ascribe to his own strength; so that this, I will perform, must be understood of his present settled resolution, and confidence of God's assistance for the future. But neither then must this performance be understood of perfect legal obedience; not liable to any lapses, or infirmities: but of such as God in mercy does accept, where there is a real will and endeavor. See Rom. chap. 7. and upon Psal. 18.20. The Lord rewarded me according to my righteousness.

V. 107. {quicken me} See Notes on verse 77, 88.

V. 108. {the freewill offerings of my mouth} Give me cause by delivering me, to praise you, and offer what I have freely vowed, Psal. 116.17, 18. and 54.6.

V. 109. {in my hand} I am continually in danger of my life. A thing in the hand is easily taken away. See the like phrase, Judg. 12.3. 1 Sam. 19.5. and 28.21. Job 13.14.

V. 110. {have laid a snare for me} Psal. 140.5.

V. 111. {as an heritage for ever} Deut. 33.4. I esteem no worldly thing so, but made your Word mine inheritance.

V. 112. {to perform} Heb. to do.

V. 113. {I hate vain thoughts} Whosoever will have God's Words aright, must abhor all fantasies and imaginations of himself and others, in God's service, and the way to heaven.

V. 114. {my hiding place} Psal. 32.7.

{and my shield} Psal. 18.2.

V. 115. {Depart from me, ye evildoers} Matt. 7.23. Psal. 6.8. And hinder me not in keeping God's law.

V. 116. {let me not be ashamed of my hope} Which I shall be, if I have not the thing hoped for, Rom. 5.5.

V. 117. {Hold thou me up} He desires God's continual assistance, lest he should faint in this race, which he had begun.

V. 118. {their deceit is in falsehood} The crafty practices of them who contemn your law, shall be brought to nought; as they are caught in their own craft: Atque sic eum frustrantur, or, solidi existimant: as one of the ancient Comics expresses it.

V. 119. {puttest away} Heb. causes to cease.

{like dross} Ezek. 22.18, 22. which infect the metal.

{dross} Heb. drosses. That is, the vilest dross.

V. 120. {My flesh trembleth for fear of thee} Your judgments do not only teach me obedience, but also cause me to tremble, considering mine own weakness, Hab. 3.16.

V. 122. {Be surety for thy servant for good} Put thyself between mine enemies and me, as if you wert my pledge.

V. 123. {Mine eyes fail for thy salvation} verse 82.

{the word of thy righteousness} Or, your righteous word.

V. 124. {Deal with thy servant according unto thy mercy} He boasts not of his service to God, but declares that he is bound to him by his grace, so he would continue his favor.

V. 126. {It is time for thee} The Prophet shows, that when the wicked have brought all things to confusion, and God's Word to utter contempt, then it is God's time to help and send remedy.

{to work} To perform your promise to me, lest I be destroyed by my foes, who will be kept in by no laws any longer, no not by the law of God.

V. 127. {Therefore I love thy commandments above gold, yea, above fine gold} Psal. 19.10. Prov. 8.11.

{Therefore I love thy commandments} Seeing they discourage men, so that few dare serve you, I do it the more diligently; lest your service fall to the ground.

V. 128. {I hate every false way} verse 118, 104. Whosoever dissents from the purity of your Word.

V. 129. {Thy testimonies are wonderful} Containing secret mysteries, so that I am moved with admiration and reverence of them.

V. 130. {The entrance of thy words giveth light} The simple idiots, that submit themselves to God, have their eyes opened, and their minds illuminated, so soon as they begin to read God's Word, Psal. 19.7, 8.

V. 131. {and panted} My zeal toward your Word. A metaphor from those that run after a thing till they be out of breath: or, from thirsty creatures.

V. 132. {Look thou upon me, &c.} Psal. 106.4.

{as thou usest to do unto those that love thy name} Or, according to the custom towards those, &c.

V. 133. {let not any iniquity have dominion over me} Psal. 19.13.

V. 135. {to shine upon thy servant} Psal. 4.6.

V. 136. {Rivers of waters run down mine eyes} Such ought to be the zeal of God's children, when they see his Word contemned.

V. 137. {upright are thy Judgments} It becomes those that profess God to be righteous, to acknowledge his judgments, and to live according to them.

V. 138. {righteous} Heb. righteousness.

{faithful} Heb. faithfulness.

V. 139. {My zeal hath consumed me} Psal. 69.9.

{consumed me} Heb. cut me off.

V. 140. {Thy word is very pure} Gold has not so much purity, as your Word is perfection itself, Psal. 12.6.

{pure} Heb. tried, or refined.

V. 141. {I am small and despised} This David, an ordinary man, might say of himself, in his beginning, or when in persecution, and distress; as Psal. 22.6. a worm and no man: a reproach of men, and despised of the people. But the author of the Psalm, according to most Interpreters, being uncertain, we cannot certainly tell in what respect, or upon what occasion, he uses these words.

{yet do I not forget thy precepts} This is the true trial, to stick to God's law in adversity.

V. 143. {taken hold on me} Heb. found me.

V. 144. {and I shall live} So that the life of man, without the knowledge of God, is death.

V. 145. {I cried with my whole heart} He shows that his affections and whole heart were bent to Godward in his dangers.

V. 146. {and I shall keep} Or, that I may keep.

V. 148. {Mine eyes prevent the night watches} He was more earnest in the study of God's Word, than they that keep the watch were in their charge, Psal. 130.6.

V. 149. {judgment} Or, custom, verse 132.

V. 150. {that follow after mischief} That earnestly seek to undo me.

V. 152. {Concerning thy Testimonies I have known of old, that thou hast founded them for ever} Among men, says Aristotle, τὰ δίκαια κινούμενα, that is just at one time, which at another is unjust; and on the contrary: which makes many men think, that nothing in nature is just or right, but by opinion only. But among the gods, says he, perchance it is not so. It is a great comfort to godly men, in times of general confusion, when wickedness is established by Law, and all things turned upside down to know, that there is a just God in heaven, who will in due time judge and reward, not according unto the opinions of the times, but according to the reality of things, revealed unto men in his holy Word.

{Concerning} Or, Out of.

V. 154. {Plead my cause, and deliver me} Psal. 35.1. and 43.1.

{according to thy word} For without God's promise, there is no hope of deliverance.

V. 156. {Great} Or, Many.

{judgments} Or, customs.

V. 158. {and was grieved} See Notes on verse 136.

V. 159. {consider how I love thy precepts} Our love of God's law, is a good argument to move God to deliver us.

V. 160. {Thy word is true from the beginning} Heb. The beginning of thy word is true. Since you first promised, even to the end, all your sayings are true.

V. 161. {Princes have persecuted me without a cause} The threatenings and persecutions of Princes could not cause me to shrink from confessing you, whom I more fear than men, verse 23, 42. or, they sought to kill me, but I durst not hurt them when I could, because I feared your law, as 1 Sam. 24.6.

V. 164. {seven times a day do I praise thee} That is, often and sundry times, Prov. 24.16. and 26.25.

V. 165. {Great peace have they that love thy law} God takes care for their good, that take care to do him service according to his law.

{nothing shall offend them} Heb. they shall have no stumbling block. This must be understood of such offending, or stumbling, as ends in a total and final defection, or apostasy. For he says before, Trouble and anguish, &c. verse 143. and I beheld the transgressors, and was grieved, &c. verse 158. And St. Paul of himself, Who is weak, and I am not weak? who is offended, and I burn not? 2 Cor. 11.29.

V. 166. {Lord, I have hoped for thy salvation} Gen. 49.18.

{and do thy commandments} They that make no conscience of obeying God, cannot hope for deliverance from him.

V. 168. {for all my ways are before thee} Job 34.21. I had no respect of men, so as to offend you, but set you always before mine eyes, as the judge of my doings, and therefore studied to please you.

V. 169. {Let my cry come near before thee} My earnest prayer.

{according to thy word} As you have promised to be a teacher unto all them that depend upon you.

V. 170. {Let my supplication come before thee} My prayer for favor.

V. 171. {My lips shall utter praise} verse 7. This word signifies, to pour forth continually, like a fountain, Psal. 78.2.

{when thou hast taught me thy statutes} All his prayer and desire is to profit in the Word of God.

V. 173. {for I have chosen thy precepts} Josh. 24.22. Prov. 1.29. To follow it of mine own accord: or, among all other things, for my chief good and treasure, wherewith I am satisfied.

V. 174. {I have longed for thy salvation, O Lord} verse 166.

{delight} Heb. delights.

V. 175. {let thy judgments help me} That is, your provident care over me, and wherein you will judge mine enemies.

V. 176. {I have gone astray like a lost sheep} Isa. 53.6. All we like sheep, &c. You therefore that are the good Shepherd, Luke 15.4. seek me, and bring me home into the Church, which is your fold.

Of the manifold errors and deviations of men in point of life; and pursuit of happiness, much has been written by ancient Philosophers, whereby it appears that they were not unsensible, or ignorant of the miserable condition of man, naturally, without a guide: though they knew not the cause of it, Adam's fall, and much less, the remedy, by Christ. Errare, atque viam palantes quaerere vitae, is the business of all, or most men in the world, even of many that think very well of their present condition, according to one of their Poets. See also upon Psal. 23.3. in paths of righteousness.

PSALM CXX

TITLE

{A song of degrees} Of lifting up: for they did lift up their voice sometimes in singing, 2 Chron. 20.19. or, of excellencies, 1 Chron. 17.17. or, to be sung on the steps of the Temple; which some of the Rabbins say were fifteen in number; between the atrium Israelis, or the men's Court, and the women's according to the number of Psalms here following, that bear that inscription, on high days: or, at their several stations, as they returned from Babylon.

Verse 1. {In my distress I cried unto the Lord} Psal. 118.5. Albeit, the children of God ought to rejoice, when they are in extremity; yet it is a great grief to the flesh, to hear evil for well doing.

V. 3. {What shall be given unto thee? or, what shall be done unto thee, thou false tongue?} Or, What shall the deceitful tongue give unto thee? or, what shall it profit thee? He assures himself, that God would turn their craft to their own destruction.

{done} Heb. added.

V. 4. {Sharp arrows of the mighty, with coals of Juniper} Or, It is as the sharp arrows of the mighty man with coals of Juniper, Psal. 64.3.

{Sharp arrows of the mighty} God will send on them piercing sorrows, Psal. 45.5. Deut. 32.23. Ezek. 5.16. Psal. 140.10.

{coals of juniper} Heb. of junipers. That is, of many junipers, which will last.

V. 5. {in Mesech} These were people of Arabia, which came from Japhet, Gen. 10.2.

{of Kedar} Of Ishmael's posterity, Gen. 25.13. which used to live in tents, and remove from place to place, for the pasture of the cattle, Cant. 1.5.

{That I sojourn in Mesech, that I dwell} Not those very people, among whom he never was, but people like them for cruelty. This is the translation of all, or most later Interpreters: and of the Chaldee Paraphrast also. But ancient Greek Interpreters, not the Septuagint only, but others also, with the vulgar Latin, take this Mesech here, not for a proper name, but for a noun substantive, properly signifying length, or protraction: and here, as they conceive, importing length of time, or long continuance: Οἴ μοι ὅτι ἡ παροικία μου ἐμακρύνθη: that is, Woe is me, that my sojourning in a strange land is prolonged. So the LXX. and other two Greek translations, to the same effect.

A late learned man, who has taken great pains about Scripture Geography, does endeavor to assert this version of the LXX. in this place, as true and genuine, against the Chaldees, and other later ones: and in my judgment, he has done it, if not undoubtedly, yet very plausibly. I will not find others against so many translators, of fame and credit: I myself shall take the liberty, to embrace what I think most probable.

One of his reasons is; Mesech, when taken for a proper name in Scripture, as in Moses, and Ezekiel, often, it is always, this one controverted place excepted, joined with Tubal. It is in Ezekiel, at least five times: and always so joined. In Esdras also it is found so joined. Now here being joined with Kedar, a second argument, it is more improbable it should be a proper name, because Kedar all grant to be a country of Arabia: whereas Mesech is by most, and among others by Diodati, upon the place, taken for Moscovia: a Region very far distant from Arabia. More to this purpose the Reader may find in the said Author, if he please.

{for peace} Or, a man of peace.

PSALM CXXI

Verse 1. {I Will lift up mine eyes unto the hills, from whence cometh my help} I am sorry to find some Expositors, men otherwise of no small account, so ready to find faults, where there is so little reason. We have met with them already once or twice upon that strain: vox inconsiderata, and the like. Here again they except against these words, as uttered in a fit of impatience, or infidelity: which though they confess it did not last long, but was presently checked by the Psalmist himself in the next verse: yet I conceive they do him a great deal of wrong, in imposing their own fancies, upon his words, and expressions: which I conceive not only blameless, but very emphatical, in a quite contrary sense.

They spend many words upon this argument, to make their imaginary charge good: but I will not spend many, to relate them. It shall suffice me, to have given the Reader warning, and the Prophet need no other vindication, than to have his words made so clear, which we hope we shall, that there shall be no ground left for any suspicion.

Judea is, was I am sure, and is still, I think, a very mountainous Country. The whole land is called a hill, for that reason, Exod. 15.17. according to best Interpreters. Now because men, multitudes of men, upon high mountains, may be seen far off; they that did expect the help of men, or armies, coming to their relief, when their condition did require succor, it is likely they did often lift up their eyes towards the mountains, round about. Certain it is, that upon this situation of the Country, and common use of men, in expectation; many speeches are grounded in the Scriptures; in the Prophets especially. As for example: How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace,—that saith unto Sion, thy God reigneth, Isa. 52.7.

The Psalmist therefore here, alluding to this common speech and use, most sweetly and elegantly declares that he also will lift up his eyes: but to mountains, from which he certainly knows, that salvation will come to him. Had he said no more than so; yet I do not conceive that his meaning would have been very doubtful, or obscure: not more doubtful, or obscure, than where he says, Lead me to the rock, that is higher than I, Psal. 61.2.

But then when in the very next verse he does so plainly express himself: My help cometh from the Lord, &c., I do admire how he should be so mistaken by any man. I will spare their words; but I could say no less, without doing the holy Psalmist, not to go higher, wrong. In effect, therefore, the Psalmist does disclaim all expectation of help from any other hill, than heaven: which sometimes also is called a hill, as is here observed by some: the most proper object as well of our eyes, as of our hearts: for which also man, by God's providence, Os homini sublime dedit, caelumque tueri jussit, &c. is fitted in his bodily structure.

{unto the hills} Some are of opinion that Mount Sion and Moriah, upon which the Sanctuary stood, upon one of them, at least; but supposed to stand upon both, because of the nearness, might be intended by the Psalmist. And true it is, that help, and salvation, or to that effect, is said sometimes to come from the Sanctuary, where God was pleased in those days to manifest himself, and to afford the effects of his presence, to humble supplicants, after a more peculiar manner: and not to come from the Sanctuary only, but from those hills also. See before upon Psal. 14.7. Out of Zion: and Psal. 5.7. towards thy holy Temple.

We will not therefore reject this, if any like it: but prefer, in our own judgment, the former interpretation: as more proper to the place; and more emphatical. Either of these interpretations will serve to save us from that different but violent interpretation in the margin: Shall I lift up mine eyes to the hills? whence should my help come? There will be no need of this shift: though, of the two, I should think that more tolerable, than to asperse the Psalmist, and to lay the blame of our mistakes upon him wrongfully.

V. 2. {My help cometh from the Lord} Psal. 124.8.

{which made heaven and earth} He secretly accuses man's ingratitude, who does not depend upon God's power.

V. 3. {he that keepeth thee will not slumber} He shows, that God's providence watches not only over his Church in general, but also over every member thereof in particular.

V. 4. {shall neither slumber nor sleep} He will neglect no occasion of your preservation, Psal. 127.1. Isa. 27.3.

V. 5. {thy shade upon thy right hand} Isa. 25.4.

V. 6. {The sun shall not smite thee by day} Neither heat nor cold, nor any discommodity shall be able to annoy you, Psal. 91.5. See more there.

V. 7. {The Lord shall preserve thee from all evil} The Lord shall keep you from danger both abroad, and at home, Deut. 28.6.

PSALM CXXII

Verse 1. {I Was glad} He rejoices, that God had brought the Ark to a place, where it should remain. Or it may be, this Psalm may be of the same argument as Psalm 84. How amiable, &c. See more there upon verse 3. Yea the sparrow, &c.

V. 2. {Our feet shall stand} Whereas they were wont to wander to and fro, as the Ark removed.

V. 3. {that is compact together} By the artificial joining and beauty of the houses, is signified the concord and love that is between the Citizens.

V. 4. {the tribes go up} All the tribes do resort thither, and pray there.

{unto the testimony of Israel} To the Ark, the sign of God's presence, and in which were the two Tables, containing God's testimony, how he would be served, and from whence God declared his presence by Oracle, Exod. 25.21, 22.

V. 5. {are set} Heb. do sit.

{thrones of the house of David} In whose house God placed the throne of justice, and made it a figure of Christ's Kingdom.

V. 7. {Peace be within thy walls} The favor of God give you peace, and keep you from all wars, Psal. 147.14.

V. 8. {For my brethren and companions sakes} Not only for mine own sake, but for all the faithful, whom I account as my brethren, Psal. 119.63.

PSALM CXXIII

Verse 1. {Unto thee lift I up mine eyes, O thou that dwellest in the heavens} Psal. 121.1. Psal. 115.3.

V. 2. {until that he have mercy upon us} Until he deliver us out of this misery. This argues constancy in prayer, Luke 18.1, 7.

V. 3. {we are exceedingly filled with contempt} Psal. 88.3. When the faithful are so full, that they can no more endure the oppressions and scornings of the wicked, then with hungry desires they cry for help, not ceasing till they obtain it, 2 Chron. 20.12.

PSALM CXXIV

Verse 1. {If it had not been the Lord} He shows, That God was ready to help at need, and that there was none other way to be delivered, but only by his power.

V. 3. {Then they had swallowed us up quick} So unable were we to resist. A metaphor taken from ravenous beasts, who so speedily, and greedily devour their prey, that it seems to go quick down their throats, as Jonah did with the Whale, Jonah 1.17.

V. 4. {Then the waters had overwhelmed us} Psal. 69.2. He uses most proper similitudes of swallowing and drowning, to express the great danger that the Church had been in, and out of which God miraculously had delivered them.

V. 7. {Our soul is escaped as a bird out of the snare of the fowlers} Psal. 91.3.

{as a bird out of the snare} For the wicked did not only furiously rage against the faithful, but craftily imagined to destroy them.

PSALM CXXV

Verse 1. {Which cannot be removed} Though the world be subject to mutations, yet the people of God shall stand sure, and be defended by God's providence.

V. 3. {the rod of the wicked shall not rest upon the lot of the righteous} Though God suffer his to be under the cross, (the rod, or sceptre of the wicked, or tyrannical men,) for a while; yet this cross shall not so rest upon them, that it should drive them from hope, and cause them to betake themselves to evil courses, Prov. 30.9.

{the wicked} Heb. wickedness.

V. 5. {As for such} He foretells the great prosperity of the Church, when God shall have purged it from evil doers.

{as turn aside unto their crooked ways} Those that fall away from God shall have their portion with those that never were with him, Psal. 73.27.

{peace shall be upon Israel} Psal. 128.6. Gal. 6.16.

PSALM CXXVI

Verse 1. {Turned again the captivity of Zion} Heb. returned the returning of Zion.

{like them that dream} Their deliverance was as a thing incredible, and therefore seemed rather a dream, than a thing in truth performed, Acts 12.9.

V. 2. {Then was our mouth filled with laughter} He shows how the godly ought to rejoice, when God gathers his Church, or delivers it.

{then said they among the heathen} The very heathen could not but take notice of God's handy-work in our kingdom: and if the Infidels confess God's wonderful work, the faithful can never show themselves sufficiently thankful.

{hath done great things for them} Heb. has magnified to do with them.

V. 4. {Turn again our captivity, O God} He does not, as a man might think, contradict himself. For their return from that Captivity, as appears Ezra and Nehemiah, was a long work, and much opposed. Well he might therefore at the same time give thanks for that which was so happily begun, and pray for the accomplishment.

{as the streams in the South} It is as possible for you to bring back the rest of the captives from Babylon, as to cause streams to break out in dry places, where the Sun scorches in the South, Judg. 1.15. Or, it shall be as comfortable to us, as rivers of water in dry places.

V. 5. {They that sow in tears, shall reap in joy} The matter of this excellent sentence in a more general sense, to wit, that in the course of nature, one contrary begets another, mel generat fel, &c.; pleasure, sorrow; and sorrow, pleasure; has been the object of many ancient Philosophers' speculation, and has also sententiously been expressed by some of them: but by none so pithily and emphatically, as by our Psalmist here. I shall only mention two here; neither of them Philosophers, but Latin Writers both: Pliny, the elder, or uncle; and Pliny, the nephew, or younger. The first thus; Quae magna gaudia, nisi ex malis? quae mala immensa, nisi ex ingentibus gaudiis? I give him the precedence, because of his age: but the latter comes more fully to our purpose; and his words are very notable indeed: had he intended a paraphrase upon the Psalmist, he could not have spoken better; Habet hos vices conditio mortalium, ut adversa ex secundis; ex adversis, secunda nascantur. Occultat utrorumque semina Deus, & plerumque bonorum malorumque causae sub diversa specie latent. He makes it a great mystery, not of nature, as some others before him, upon this subject; (though they might mean the same thing too, by that word,) but of God's providence, plainly. See also upon Psal. 28.5. Because they regard not the works of the Lord, &c.

{shall reap} Or, let them reap.

{joy} Or, singing.

V. 6. {bearing precious seed} That is, seed which was scarce and dear: Or, precious, because of the effects of it, being the seed of immortality, as the words may more generally, or in the mystical sense import. But whether precious be the meaning of the Hebrew word, is not agreed, among Interpreters. So the word indeed is expounded Job 28.18. for the price of wisdom is above Rubies. It is Kimchi's exposition there. But others translate, acquisitio sapientiae, that is, the purchasing of wisdom; which is as probable a translation. Others therefore from Amos 9.13. he that soweth (or, draweth forth; as in the margin) seed: make this to be a proper word to express the manner of casting, or scattering seed-corn, by a kind of drawing, or orderly stretching of the arm; which is not done without some are. So that according to them the words should be translated, portans tractum seminis; that is, bearing draw-seed; or, seed to be sown. Others again there be, who would have the word to signify (as it is here in the margin) seed-basket. Somewhat may be said for every one of these different interpretations; but tractus seminis, as in Amos, is in my judgment, the most warrantable. The best is, none of them are much amiss to the main sense and purpose. They that translate in Job acquisitio sapientiae, translate here, acquisitum semen; which also may be allowed: though it does not follow of necessity, that because the word signifies acquisitio there, it must here, acquisitum. The word, as most others, may in different constructions, or upon different occasions, have different significations: which cannot be said of the place of Amos: because there it is spoken of seed, as here; and therefore likely to have but one signification in both places.

{shall doubtless come} Or, let him come.

{doubtless come} Heb. coming come.

PSALM CXXVII

TITLE

{for Solomon} Or, of Solomon, Psal. 72.

Verse 1. {Except the Lord build the house} It may be taken, for building the house, or increasing the family, Exod. 1.21.

{that build it} Heb. that are builders of it in it: or, they labor in vain about it, that build it.

{except the Lord keep the city} The public estate of the Commonwealth.

V. 2. {It is vain for you to rise up early} Which watch and ward, or, which labor hard for your living.

{to eat the bread of sorrows} Gotten by hard labor and care, Gen. 3.19.

{so he giveth} Or, he does rightly give.

{he giveth} Your care cannot bring you true rest, but God's blessing will, Prov. 10.22.

{his beloved sleep} It may be an allusion to Solomon's name Jedidiah, 2 Sam. 12.25.

V. 3. {Lo, children are an heritage of the Lord} Gen. 33.5. and 48.4. Josh. 24.3, 4. Begotten while their parents are young, and which may live to comfort them in their old age. See the contrary, Gen. 44.20.

V. 5. {hath his quiver full of them} Heb. has filled his quiver with them.

{they shall not be ashamed} Their children will be ready to plead for them, and to right them, when they are wronged by others: or, their enemies cannot shame them, with objecting to them the want of children, which in those days was a reproach, both to man and woman, because some curse was thought to lie upon those that had none. So Luke 1.25. Elizabeth speaks of herself, having been sterile to that time, and now with child; Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

{shall speak with} Or, shall subdue, as Psal. 18.47. or, destroy.

{in the gate} The wonted places of public appearance in those days, it being the place for Courts of justice, and trials at law, which brought great resort of people.

PSALM CXXVIII

Verse 1. {Walketh in his ways} Psal. 119.1.

{in his ways} God approves not our life, except it be reformed according to his word, Psal. 119.9.

V. 2. {For thou shalt eat the labour of thine hands} Isa. 3.10. The world esteems them happy, which live in wealth and idleness; but the Holy Ghost approves them best, that live of the profit of their labors.

V. 3. {thy children like olive plants} Because God's favor appears in none outward thing, more than in increase of children, he promises to enrich the faithful with this gift.

V. 5. {out of Zion} With such blessings, as he granted from Zion, the place of his special residence.

{thou shalt see the good} See it with delight, and have a part in it, Psal. 27.4.

{of Jerusalem} The blessing on their own families, is not comfortable to good men, except the Church be blessed also, 2 Sam. 11.11.

{and peace upon Israel} Gal. 6.16.

PSALM CXXIX

Verse 1. {Many} Or, Much.

{may Israel now say} The Church now afflicted ought to remember, how her condition has ever been such from the beginning, to be molested most grievously by the wicked: yet in time it has ever been delivered, Psal. 34.19.

V. 2. {from my youth} From the very first time, that I began to be a people distinguished from others, Jer. 2.2.

V. 3. {The plowers plowed upon my back} The extreme cruelty of the enemies was such, That their bodies might seem to be furrowed throughout with stripes, their oppressions were so grievous.

V. 4. {The Lord is righteous} Because God is righteous, he cannot but plague his adversaries, and deliver his, by dissipating the plots of the wicked, 2 Thess. 1.6, 7. 1 Pet. 2.9.

V. 5. {Let them all be confounded} When they see their crafty plots disappointed.

{turned back} By God.

{that hate Zion} That is, the people of God.

V. 6. {as the grass upon the house tops} He wishes, That the enemies of God, and of his people, who lift themselves most high, may be suddenly consumed with the heat of God's wrath, Psal. 37.2. and 73.19.

V. 8. {Neither do they which go by, say} That is, the wicked shall perish as that grass; to which no man wishes a blessing.

{The blessing of the Lord be upon you} Ruth 2.4.

PSALM CXXX

Verse 1. {Out of the depths} Being in great distress and sorrow, he speaks as one in the depth of some mighty waters overwhelming him, Psal. 42.7. and 69.1, 2, 14. Jon. 2.5.

V. 3. {If thou, Lord, shouldest mark iniquities} So as to deal with man in extremity of justice for his sin, Psal. 123.2.

{who shall stand} He declares that no man can be just before God, without forgiveness of sins, Psal. 32.1. Rom. 3.23, 24.

V. 4. {But there is forgiveness with thee, that thou mayest be feared} The ordinary consequent, or effect of forgiveness is, the removing of those, whether judgments or chastisements, that we have incurred through sin. And this was David's case here, as appears by his words, verse 1. Out of the depths; to wit, of misery, crosses and calamities; as best Interpreters there: as also by those, verse 7. and with him is plenteous redemption: which are intended of deliverances from temporal calamity. His aim therefore, in saying that there is forgiveness with God, is mainly to the consequent of his forgiveness, or remission of sins; to wit, deliverance, or help in adversity. He adds therefore, that thou mayest be feared: that is, in effect, ut colaris; that you mayest be worshipped: for fear here, as in many other places of Scripture, is taken for the whole worship of God: which is well observed by some Expositors here. And as the Psalmist says here, that God forgives (that is, helps, and delivers) and therefore is feared; so elsewhere, that because he is feared, (or worshipped) therefore he delivers. To which purpose are those words, Like as a father pitieth his children; so the Lord pitieth them that fear him, Psal. 103.13.

It is a main ground of God's worship, to believe that God is merciful and gracious; that is both able, and willing to help men, (but those that fear him especially) in misery and affliction. When therefore Epicurus maintained that God was to be feared, or worshipped, propter excellentiam naturae, though he did not at all interest himself in human affairs, neither to do good or hurt unto any; yet to be feared, for the excellency of his Nature: wise Heathens well inferred upon it, that this was but a mere pretense of his, because he would not be thought to abolish all religion among men; but that in effect, he did absolutely deny a God; or at least, that God was to be feared or worshipped by men. Epicurus vero ex animis hominum extraxit radicitus religionem, cum Diis immortalibus & opem & gratiam sustulit: says one of them, who handles it at large; and concludes, Si maxime talis est Deus, ut nulla gratia, nulla hominum charitate teneatur; valeat. Quid enim dicam propitius sit, si propitius esse potest nemini. For what have I to do, says he, with a God that cannot be propitious? It is the very word, here used by the Latin Interpreters, Quia apud te est propitiatio, ut timearis. And this, ut timearis, being expounded more generally, ut colaris, as I said before it is; it is the very thing that that author does there positively maintain. Thus is the coherence, as I conceive, made very plain, which has not a little troubled Expositors, and yet still left, that way that they go commonly, in my judgment at least, very obscure. See more upon Psal. 26.3. For thy loving kindness.

V. 5. {I wait for the Lord, my soul doth wait; and in his word do I hope} Isa. 8.17. and 30.18.

{in his word do I hope} Which does assure me of God's mercy, and of the pardon of my sins.

V. 6. {more than they that watch for the morning} More than those, that watching abroad in dangerous times, and tedious weather, look frequently after the peep of day, Isa. 21.12. Psal. 119.147, 148.

{I say, more than they that watch for the morning} Or, which watch unto the morning.

V. 7. {for with the Lord there is mercy} Psal. 86.5. When I shall be assured of God's mercy, the rest of God's people may expect it, as I do.

V. 8. {from all his iniquities} He shall forgive him his sins, and so deliver him from the punishment, temporal adversity. So Psal. 103.3, 4. Who forgiveth all thine iniquities—who redeemeth thy life from destruction, &c.

PSALM CXXXI

Verse 1. {Mine heart is not haughty} He sets forth his humility, as an example to rulers and governors.

{exercised} Heb. walk.

{or in things too high for me} Which passed the measure of his apprehension, or limits of his vocation.

{high} Heb. wonderful.

V. 2. {Surely I have behaved} The form of an oath. See Psal. 95.11.

{myself} Heb. my soul.

{as a child that is weaned of his mother} He was void of ambition and malicious desires; which children, so young, are not subject unto, Matt. 18.1, 3. 1 Cor. 14.20.

V. 3. {from henceforth} Heb. from now.

PSALM CXXXII

Verse 1. {Lord remember David} Who was the author of this Psalm, whether David, or Solomon, is not certainly known. But either David, or Solomon, is generally agreed upon; the Book bearing the name of David, and that no other Name is here prefixed to this particular Psalm; I think it is more warrantable, if no material objection can be made against it, to ascribe it unto David himself. It is true he speaks in the third person, all the way: but a reason is given of that, because he intended it, for a set form of prayer and supplication upon a special occasion; to be used either by his son and successor Solomon, as some believe: or by the whole assembly, as others; in the like whereof we had before, Psal. 20 and 21. where David for the same reason (as there observed) speaks in the third person: Remember thy burnt offerings, &c.

As for this form of commending oneself to God, by this word Remember; we have the like Neh. 13.14, 22, 29, 31. Neither is it improbable, that Nehemiah therein did imitate David: wherein we have a further confirmation also, that David was the author. See more concerning this word and form, upon the Title of Psal. 38. to remember.

{Remember David and all his afflictions} Of all things that David did in his lifetime, among all his good acts, which made him so gracious both with God and men; and got him the reputation of an incomparable Prince upon Holy Records; there was not any thing wherein he either pleased himself more, or had more confidence in towards God, than in those things that he did for God immediately; that is, for his Ark, his Temple, and the service of his Temple, to see that settled and established in his days; or at least to provide for the settling, and establishment of it, in his son's reign. Yet strange it is to see, that notwithstanding his zeal, his piety, and the sincerity of his heart, how much he was put to it, and partly put off, and disappointed in those his godly designs.

For when he first attempted it, he was deferred by unexpected events, and durst not proceed any further: and in the mean time, God knows what inward confusion, and perplexity of spirit his soul did sustain: Three months he did continue in that case, which is very long, for such a condition. Afterwards, when he purposed to build a Temple to God, (for which who would have thought any man fitter than David? a Prince of such esteem with God, and so zealous for God, as we may boldly say, no Prince ever was more) yet even then was his personal performance in that great and glorious work, (though his purpose and desire was) not accepted of.

We would not infer from hence, that David was less dear unto God, much less, less religious, than commonly apprehended to have been: God forbid, that we should infer from this, that if good and godly Princes (as Histories will tell us of many) be disappointed of their purposes, and some of them seem to miscarry, even to the loss of their lives, and Kingdoms, when they labored and took great pains to settle religion, and to advance God's worship in a Kingdom; we should not wonder at it, and either murmur against God and his justice, because we cannot penetrate into the depth of his Counsels; or have a less opinion of the worth and piety of those Princes, because they had no better success in their pious enterprises.

David it seems, what from reason, what from divine revelation, was sufficiently secured, that God did accept of his pious endeavors, although he was not pleased to give them accomplishment, in his lifetime, and though to those that took effect, he added much trouble and affliction. For not only here, but Psal. 38 and 70, when he was in great extremity, he made bold with God, to entitle those two Psalms, (whereof see upon Psal. 38.) לזכיר for remembrance: as if all motives that he could possibly think of, to draw God's help and assistance, had been included in that one word, whereby he did put him in mind of his zeal for his Church, and service.

V. 2. {How he} Or, Who.

{mighty God of Jacob} Gen. 49.24.

V. 3. {Surely, &c.} Heb. if I shall come. The form of an oath: Let me perish if I do it, Psal. 95.11 and 131.2.

{I will not come} This seems very strange and unlikely (to be taken in ordinary construction) that David should so peremptorily vow, nay swear, that he would not come into his house, nor go to bed, &c. until he had done that; which could neither be done in one day, in case he had had good warrant for the doing of it; neither had any certainty, that it should be done and accomplished (as who can be, of anything future?) whilst he lived.

Junius therefore very plausibly expounds David not of his ordinary house, or bed: but of a stately new house, the building whereof he conceives intimated, 2 Sam. 5.9. and 1 Chron. 15.1. the use whereof David might well forbear for a season; or if it had so fallen out, altogether abstain from it, rather than to break his oath. I said it was plausible: but some objections may be made against it; neither do I find him followed in it by other Interpreters. Some conceive that the words may be somewhat hyperbolical, and that by swearing here, is only intended an earnest desire, and fixed resolution: and again, If I come into my house, &c. that is, to rest and enjoy myself with a contented mind: if I make it not my care, and my business; and think of it night and day, &c.

In very deed, a man may go very far in his expressions in that kind, and deliver some things absolutely, which nevertheless are presupposed to be understood upon some general conditions, or suppositions, upon the failing of which, the obligation of performance may be thought void. But in bargains or covenants between man and man, we are more precisely tied to words, there is a reason for it. But this may serve here, as to David's words.

{into the tabernacle} Kings' houses are but tabernacles, no abiding places, Heb. 13.14.

{of my house} He means, of his new house, 2 Sam. 5.9. 1 Chron. 15.1. he would neither dwell nor sleep in it, till the ark were in his resting place; that is, he would never do so quietly, till that were done.

V. 5. {Until I find out a place for the Lord} That is, the ark, which was a sign of God's presence, Num. 10.35, 36.

{an habitation for the mighty God of Jacob} Heb. habitations; that is, a stately habitation of divers rooms, ver. 7.

V. 6. {we heard of it at Ephratah} The Ark was first placed in Shiloh, in the Tribe of Ephraim: which Tribe, some Rabbins conceive to be here intended by this word Ephratah. But it is but a conjecture, which has little ground. For Ephratah may be the name of a City, otherwise called Bethlehem: the reason of both names being from the fertility of the place. The meaning, according to best Interpreters, is rather this; We inhabitants of Bethlehem, or Ephratah, we have heard of it; the fame of this solemn bringing of the Ark (whereof see before upon Psal. 47 and 68,) is come to us also: it was found in Kiriath-jearim, &c. See upon the next words.

{in the fields of the wood} Or rather, in Kiriath-jearim; the name of the place where the Ark was, when it was brought to Jerusalem by David, 1 Sam. 6.21 and 7.1, 2. Kiriath-jearim, properly signifies a Town or City, situated near woods: and such a one was this, that was so called. The sense had been much plainer so: but some would have Jerusalem understood by this expression; which is not so likely.

V. 7. {we will worship at his footstool} Meaning, before his ark.

{worship at his footstool} Psal. 99.5.

V. 8. {Arise, O Lord, into thy rest} Num. 10.35. 1 Chron. 6.41. Psal. 68.1. See there.

{into thy rest} Jerusalem; because that afterward his ark should remove to no other place.

{the ark of thy strength} Whence you show your strength, in hearing the prayer of your servants, and relieving them. See upon Psal. 63.2. To see thy power and thy strength.

V. 9. {Let thy Priests be clothed with righteousness} Let the effect of your grace so appear, both in the Priests, and in the people, that it, as evidently, be seen on them, and grace them, as a comely garment does him that wears it, Job 29.14. Isa. 61.10.

V. 10. {For thy servant David's sake} verse 1. 1 Kings 8.25. Psal. 89.20, &c. Isa. 37.35. Your covenant made to him, made good also those in the temporal estate to others of his seed, so far forth as they kept the covenant.

V. 11. {Of the fruit of thy body will I set upon thy throne} 2 Sam. 7.12. 1 Kings 8.25. 2 Chron. 6.16. Luke 1.69. Acts 2.30.

{thy body} Heb. your belly, or womb, as Prov. 31.2.

V. 12. {for evermore} Because this cannot be accomplished, but in Christ, Acts 2.30. it follows, that the promise was spiritual. But see more upon Psal. 72. Give the King thy judgements, &c. upon the title there; about the end.

V. 13. {desired it for his habitation} Psal. 68.16.

V. 14. {This is my rest for ever} See upon Psal. 68.16. Yea the Lord will dwell in it for ever.

{for I have desired it} Meaning, for his own sake, and not for any outward excellency in the place itself.

V. 15. {abundantly} Or, surely.

{I will satisfy her poor with bread} God will provide for the meanest in his Church.

V. 16. {I will also clothe her Priests with salvation} That is, with my protection, whereby they shall be safe.

V. 17. {There will I make the horn of David to bud} Luke 1.69. Though his force and glory for a time, seemed to be broken; yet God promises to restore them to him, and settle them.

{lamp} Or, candle. By this word, in Scripture style, is understood offspring or posterity. 1 Kings 11.36. that David my servant may have a light (or, candle) alway before me in Jerusalem, and 15.4. Nevertheless, for David's sake did the Lord his God give him a lamp (or candle) in Jerusalem, to set up his son after him, &c.

V. 18. {His enemies will I clothe with shame} I will clothe the one with shame, as the other with honor, verse 6; that is, put them to open and public shame, Psal. 109.29.

PSALM CXXXIII

Verse 1. {How good} How profitable and pleasant.

{for brethren to dwell together in unity} Of the same faith or family, Heb. 13.1. Gen. 13.8.

{together} even together.

V. 2. {like the precious} He shows, by these similitudes, the commodity of brotherly love.

{ointment upon the head} He alludes to the fragrant ointments, Exod. 30.23. and 40.13.

{that went down to the skirts of his garments} Or rather, upon the collar, Exod. 28.32. and 39.23. for it is not likely, that so much precious oil should be poured on him, as should run down to the bottom of his robe.

V. 3. {As the dew of Hermon} The dew that fell upon those mountains, made them or the lands adjoining fruitful: so does concord bring plenty.

{for there the Lord commanded the blessing} Where there is such an agreement.

{commanded the blessing} Psal. 42.8. and 44.4. and 71.3. See upon Psal. 68.28. Thy God hath commanded thy strength, &c.

{and life for evermore} That is, constant happiness, perpetuated in, and by a blessed posterity.

PSALM CXXXIV

Verse 1. {All ye servants of the Lord} Who are they, to whom the Psalmist does here address himself, with this title servants of the Lord, I find three several opinions. Some think the Levites only, because of them particularly, which we do not of others, we read that they had charge of the Temple by night, as well as by day, 1 Chron. 9.33. Others, take no notice of this, but because they conceive the last verse, The Lord that made, &c. to contain a set form of blessing, and that it belonged only to the Priests to bless the people, Num. 6.23. therefore they would have the Priests only intended: though afterwards they take in the Levites too; as if they also, but upon what ground they tell us not, had had a commission to bless. For certainly, Num. 6.23. by Aaron and his sons, the Priests only can be intended: as is further confirmed, Deut. 21.5. And the Priests,—For them the Lord thy God hath chosen—to bless, &c.

For as for Deut. 10.8. where to minister, and to bless, is promiscuously ascribed to the tribe of Levi in general, as in such expressions is ordinary: it must according to best Expositors be understood distinctly: to minister and to bless; that is, the Levites to minister; and the Priests, to bless: both Priests and Levites, so properly called, being of one and the same tribe, the tribe of Levi. Which nevertheless is not without some difficulty, or ambiguity, at least; because to minister was common to the Priests and Levites; as by many places of the Law does appear. But we will not insist so long upon this particular, as to answer all objections.

The more common, and probable opinion is, that it belonged unto the Priests only to bless the people. But that this last verse should be so taken, for a form of blessing, there is no necessity of that. The words may be taken, as some Expositors would have them, as from the Psalmist to the servants of the Lord, whoever intended, blessing them in great good will for their diligence and assiduity in praising God; whether of themselves, as is most likely, though he seem to exhort them to it; which may be rather an approbation: according to that of the Poet, Qui monet ut facias, quod jam facis ipse, &c.; or whether upon his exhortation, for their speedy performance and execution.

But lastly, there be also, who think that by servants of the Lord, are meant here, not only Priests and Levites, but other devout people, who in great zeal and devotion to God's service, commended in Anna, a Prophetess widow, Luke 2.36, 37. were wont to be conversant in the Temple both nights and days, in fasting and praying, and other religious duties. All that I find objected against this, is the last verse, if it be a set formula of blessing: but that being very doubtful, and as likely not to be, as has been said, the objection cannot be very strong. There is none of those opinions, but has its probability; so that the Reader, for ought I know, may be left free to his choice; which has made me to set them down all three.

{which by night} Heb. in the night. The day is not here mentioned: not but that it is intended, as well as the night; as elsewhere upon this occasion, expressed often; but because it is supposed that the night being the more unusual time, if in the nights, much more in the day: when all men, that do not make a practice of atheism and Epicurism, are wont to praise God, some part of it; morning and evening, at least.

That to stand in the Scripture, is sometimes for to wait, minister, or serve. For the Priests and the Levites that stood: see in the Hebrew, as the margin tells you: for which in the Text itself, that waited. This is some reason, why Priests and Levites should be understood in the former words, rather than others: but no concluding reason, because to stand, in that sense, is a general word, used of others, as well as of Priests and Levites, but indeed most proper unto them, whose the House of the Lord is particularly spoken of. Yet it may be too, that the word might be used of purpose here, of them that were not such, to show, that which they did, was in imitation of those, whom God did own more particularly, above other men; for that extraordinary service which they were bound unto, above other men: in imitation of them, that God might own them also, after a more particular manner, as out of all question he does such, for their zeal to Him, and his service.

V. 2. {Lift up your hands in the Sanctuary} There is neither in, nor to, in the Original, but seeing that one of the two must of necessity be supplied, there is more probability for the to, as I conceive, and so I find it in most interpretations, than for this in. See before upon Psal. 5.7. towards thy holy Temple. But then by the Holy, as in the original, or holiness, we must understand the Holy of Holies, or the Holy Ark: where God was supposed to reside, and from whence he was said to hear prayers: as has been observed before more than once.

V. 3. {The Lord} The Levites answer to the former exhortation, and their prayer for the people in their night-watches: suitable to the Priest's blessing, Num. 6.24. See upon the former verses.

{that made heaven and earth} And therefore has all power, Bless you with his Fatherly love, declared in Zion, Psal. 128.5.

PSALM CXXXV

Verse 2. {Ye that stand in the house of the Lord} You Priests that serve God in the Temple, and you Levites that do it without in the Courts. Others, think the people to be meant by them, that stand in the Courts, Psal. 134.1, 2. Luke 1.10. See upon Psal. 134.1. All ye servants: and, stand in the house.

V. 4. {For the Lord hath chosen Jacob} That is, has freely loved the posterity of Abraham, 1 Cor. 8.5.

{chosen Jacob unto himself} Deut. 4.37. and 7.6, 7. and 10.15. and 26.18.

V. 5. {our Lord is above all gods} Above all that are called gods by resemblance of dignity, or false opinion of men.

{above all gods} Psal. 95.3. and 97.9.

V. 6. {Whatsoever the Lord pleased, that did he in heaven and in earth} Psal. 115.3.

{that did he in heaven and in earth} He joins God's power with his Will; that we should not separate them: and hereby he wills God's people to depend on his power, which he confirms by effects of it.

V. 7. {He causeth the vapours to ascend from the ends of the earth} Jer. 10.13.

{he maketh lightnings for the rain} To make way for the rain, or, to show that rain is coming.

V. 8. {Who smote the firstborn of Egypt} Exod. 12.29.

{both of man and beast} Heb. from man unto beast.

V. 10. {Who smote great nations, and slew mighty Kings} Num. 21.24, 25, 26, 34, 35.

V. 12. {And gave their land for an heritage} Josh. 12.7. He shows what good the godly receive by God's power, whereby he destroys their enemies, and provides for them.

V. 13. {thy memorial, O Lord, throughout all generations} Psal. 102.12. Exod. 3.15.

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

V. 14. {For the Lord will judge his people} Deut. 32.36. Psal. 26.1. He shall avenge them of their enemies, Psal. 43.1.

{he will repent himself concerning his servants} He will take away the plagues he lays on them.

V. 15. {The idols of the heathen are silver and gold} Psal. 115.4–11. He warns his people to take heed they leave not him, to serve Idols, that can neither hear nor help them.

PSALM CXXXVI

Verse 1. {O Give thanks unto the Lord for he is good, &c.} Psal. 106.1. and 107.1. and 118.1.

{for his mercy endureth for ever} Though we are to praise God in, and for all his attributes, as power, his justice, wisdom, and the like: yet this repetition throughout the whole Psalm shows, that God is chiefly praised for his mercy and goodness, whereof see upon Psal. 130.4. For there is forgiveness with thee, &c.; whether general, to all mankind, of which see upon Psal. 71.6. from the womb, and upon Psal. 107. in the argument of the Psalm, and upon Psal. 117.1. O praise the Lord; or particular, to his Church; wherein the riches of his mercy does most eminently appear.

{for his mercy endureth} This to have been a common constant form, as well for ordinary daily praises in divine service; as for extraordinary occasions, may appear by 1 Chron. 16.41. 2 Chron. 7.6. Jer. 33.11. and 2 Chron. 5.13. and 7.3. Ezra 3.11. and other places of Scripture.

V. 2. {God of gods} Deut. 10.17.

V. 5. {To him that by wisdom made the heavens} Gen. 1.1. Prov. 3.19.

V. 6. {To him that stretched out the earth above the waters} Gen. 1.9. Jer. 10.12. See upon Psal. 24.2. upon the seas.

V. 7. {To him that made great lights} Gen. 1.14.

V. 8. {to rule by day} Heb. for the rulings by day.

V. 10. {To him that smote Egypt in their firstborn} Exod. 12.29.

V. 11. {And brought out Israel from among them} Exod. 13.17. God's merciful providence for the good of man, appears in all his creatures: but chiefly, in delivering his Church out of the hand of their enemies.

V. 12. {With a strong hand} Exod. 6.6.

{with a stretched out arm} A similitude taken from soldiers, who stretch out their arm to use their full might and best strength in exercise of arms.

V. 13. {To him which divided the red Sea into parts} Exod. 14.21, 22.

V. 15. {But overthrew Pharaoh and his host in the red sea} Exod. 14.28.

{overthrew} Heb. shaked off.

V. 16. {To him that led his people through the wilderness} Exod. 15.22.

{through the wilderness} Where, for the space of forty years, he showed infinite and most strange wonders.

V. 18. {And slew famous Kings} Deut. 29.7. Psal. 135.10, 11. Declaring thereby, That no power nor authority was so dear unto him, as the love of his Church.

V. 19. {Sihon king of the Amorites} Num. 21.23.

V. 20. {And Og the King of Bashan} Num. 21.33.

V. 21. {And gave their land for an heritage} Josh. 12.7.

V. 23. {Who remembered us in our low estate} In our greatest affliction and slavery, when we looked for nothing less, than to have had any succor, Psal. 113.7.

V. 25. {Who giveth food to all flesh} Psal. 104.27. and 144.15. and 147.9. Seeing that God provides even for beasts, much more has he care over his, Matt. 6.26.

V. 26. {O give thanks unto the God of heaven} Because all ages have had most plain testimonies of God's benefits.

PSALM CXXXVII

Verse 1. {There we sat down} That is, we abode a long time; and albeit that the country was pleasant, yet could we not stay our tears, nor turn us from the true service of God: or, sat down as men oppressed with grief, Ezra 9.3. Lam. 3.28.

{remembered Zion} Psal. 42.4, 6. and 102.14. Lam. 1.7.

V. 2. {in the midst thereof} To wit, of that country.

V. 3. {required of us a song} The Babylonians spoke thus in mocking us, as though, by our silence, we should signify, that we hoped no more in God.

{a song} Heb. the words of a song.

{wasted us} Heb. laid us on heaps; as Psal. 79.1. they laid Jerusalem in heaps. The Hebrew word here has been among the Rabbins much controverted. Some would have it to be a noun substantive, from a root signifying to hang up, which word is used before, verse 2. We hanged our harps, &c. So by suspensoribus nostris, should be intended the instruments of Music, that hanged up: that they required them to sing, and to play on their instruments. But most Christian Interpreters are agreed upon it, that it is a participle rather, or nomen participiale, from a word signifying to lay in heaps, as we have it here in the English; which is much more agreeable to the Original Context.

There be also, who think that the word may be here a Chaldaic word for the Hebrew equivalent, it being very ordinary to that Dialect, to change one Hebrew letter into another. And because the Chaldeans were they, that had been the authors of this mischief, therefore they think a Chaldee word, see somewhat to this purpose, upon Psal. 74.6. upon those words, and hammers, was used of purpose. But if this be granted, we have still the same sense; putting but spoilers, instead of wasters.

V. 4. {strange land} Heb. land of a stranger.

V. 5. {If I forget thee, O Jerusalem} Albeit the faithful are touched with their particular griefs, yet the common sorrow of the Church is most grievous unto them, and is such, as they cannot but remember and lament.

V. 6. {above my chief joy} The decay of God's Religion in their country was so grievous, that no joy could make them glad, except it were restored; and then they would rejoice as much as now they grieved.

{my chief joy} Heb. the head of my joy.

V. 7. {the children of Edom} Obad. 10, &c. According as Ezek. 25.12. Jer. 49.7. is prophesied: and Obad. ver. 12. shows, that the Edomites conspired with the Babylonians against the Jews.

{in the day of Jerusalem} When you did visit Jerusalem, Ezek. 7.12. Isa. 13.13.

{Rase it} Heb. make bare.

V. 8. {destroyed} Heb. wasted.

{that rewardeth thee, as thou hast served us} Heb. that recompenseth unto you your deed which you did to us.

V. 9. {Happy shall he be that taketh} He alludes to the prophecy, Isa. 13.16. promising good success to Cyrus and Darius, whom, though ambition moved to fight against Babylon, yet God used, as his rods, to punish his enemies, for their cruelty to his people.

{dasheth thy little ones against the stones} Isa. 13.16.

{the stones} Heb. the rock.

PSALM CXXXVIII

Verse 1. {Before the gods} Either Angels, which the Jews of old and ancient Christians did believe to be present at religious assemblies; which also seems, according to learned Expositors, to have been St. Paul's opinion, 1 Cor. 11.10. For this cause ought the woman, &c. Or Kings, called Gods, Psal. 82.6. and 96.4. according to Psal. 119.46. I will speak of thy testimonies, &c. See also on ver. 4. All the Kings of the earth, &c.

V. 2. {towards thy holy temple} Psal. 28.2. 1 Kings 8.29, 30. John 4. Both the temple, and ceremonial service, by Christ's coming were abolished: and now none need to look toward the temple; but worship God in spirit and truth, in every place, John 4.21. 1 Tim. 2.8. However, it does not hence follow, but that certain places are to be appropriated to God for divine service, which we commonly call Churches: and that all reverence is due to such places, by all truly devout and religious: according to St. Paul's doctrine, 1 Cor. 11.22. Have ye not houses—or despise ye the Church of God: as best Interpreters, not ancient only, all, or most of them; but modern also, some of the most learned, and of best account, generally, do understand the word church, in that place. See also upon Psal. 69.9. For the zeal of thy house, &c.

{for thou hast magnified thy word above all thy Name} The construction of the words in the Original is somewhat ambiguous. It may be translated, either, thy name above all things, as by divers; or, above all thy Name, as here, and by some others: That is, say they; You have made thyself more known by your Word, than by any other way. Then, according to the first, the last word is either an ablative, verbo tuo, that is, by thy word; You have magnified your Name above all things by your Word: or joined to Name, by apposition, thy Name, thy Word; that is, thy Name, and thy Word.

David Kimchi makes a kind of hysteron proteron of it, making this to be the right order, as to the sense; thou hast magnified thy Name super omne verbum tuum, above, or in every word of your. Junius, cum toto nomine tuo verbum tuum. Which of all these is rightest, is not easily decided: but thy Name above all things, by thy word; that is, by this gracious performance of what you have promised; seems the most literal Interpretation: and having said but now, that the Name of God should be the object of his praises; it is not so likely, that he would presently upon it magnify anything else, above his Name.

V. 3. {and strengthenedst me with strength in my soul} You did strengthen me against all mine enemies, inward and outward.

V. 4. {All the kings of the earth shall praise thee} The kings themselves shall praise you, when they shall know you fully, as you have revealed thyself in your word to us. Or, as others more probably, divers kings of sundry nations, that have been acquainted through neighborhood, or otherwise, with the affairs of this Commonwealth, where they shall hear that by your special appointment, long before declared; and by the concurrence of many miraculous events, of a shepherd, 2 Sam. 7.8. and Psal. 78.70, 71. I am become a King, they shall glorify you. So much may be implied, 1 Chron. 14.17. And the fame of David went out into all lands, &c. See also upon Psal. 98.2. his righteousness, &c. To this also may verse 1. before the Gods, &c. be referred.

V. 5. {they shall sing in the ways of the Lord} They shall sing when they shall be converted. Or rather, They shall sing of the ways: as some translate; but even those that do not agree upon the same interpretation, to wit, They shall talk of these things, that have happened unto me, with acknowledgment and admiration of God's power and providence in it. See upon the former verse.

V. 6. {Though the Lord be high, yet he hath respect unto the lowly} Isa. 57.15.

{afar off} God though he dwell on high, yet is near to the lowly; but keeps aloof from the proud, Prov. 3.34. James 4.6. 1 Pet. 5.5.

V. 8. {The Lord will perfect that which concerneth me} Psal. 57.2. Phil. 1.6. Though mine enemies rage never so much, yet the Lord which has begun his work in me, will continue his favor to the end.

{forsake not the works of thine own hands} Job 10.8.

PSALM CXXXIX

Verse 1. {Searched me} Jer. 12.3.

V. 2. {Thou knowest my downsitting} He confesses, that neither our actions, thoughts, nor any part of our life can be hid from God.

{thou understandest my thought afar off} Long before I conceive it.

V. 3. {Thou compassest my path} So that they are evidently known to you.

{compassest} Or, winnowest.

V. 4. {there is not a word in my tongue} You know my meaning before I speak: or, my secret whisperings.

V. 5. {and laid thine hand upon me} Job 41.8. You keepest me within the compass of your knowledge, like a man that will not let his servant go out of his sight. Or, if this besetting, &c. be a similitude from the manner of huntsmen, when they are in pursuit of some wild beast, as some not improbably think; then this, and laid thine hand upon me, must be understood in reference to the same similitude, as Job 41.8. Lay thine hand upon him, &c.

V. 7. {Whither shall I go from thy Spirit?} From your power and knowledge?

V. 8. {If I ascend up into heaven; thou art there, &c.} Amos 9.2, 3, 4.

V. 9. {If I take the wings of the morning} He means the Sun-beams, which suddenly fly to the earth: or, wings that could fly as swift as they shoot out, and take flight never so early.

V. 10. {Even there shall thy hand} Your power does so fast hold me, that I can escape by no means from you.

{lead me} He shows, that God's providence over us is not a bare knowledge, but an effectual conducting and disposing of us.

V. 11. {even the night shall be light about me} Though darkness be an hindrance to man's sight, yet it serves your eyes, as well as the light.

V. 12. {the darkness hideth not from thee} Job 26.6. Heb. 4.13.

{hideth not} Heb. darkeneth not.

{the darkness and the light are both alike} Heb. as is the darkness, so is the light.

V. 13. {For thou hast possessed} You have made me in all parts; and therefore must needs know me.

{my reins} My affections, and most inward motions.

{thou hast covered me in my mother's womb} With flesh and skin, Job 10.11.

V. 14. {for I am fearfully and wonderfully made} Considering your wonderful work in forming me, I cannot but praise you, and fear your mighty power. See before upon Psal. 8.2. Out of the mouth of babes, &c. and Psal. 22.9. that took me out of the womb.

{right} Heb. greatly.

V. 15. {substance} Or, strength, or body.

{and curiously wrought} Like a piece of needle-work: for so the word signifies.

{in the lowest parts of the earth} That is in my mother's womb, here below on earth, Eph. 4.9. Or, as secretly, as things formed in the bowels of the earth, Job 28.1, 2, &c. Which does not only commend the wonderful are of the workman, who can do his work without help of light; which some conceive to be the principal aim: but also sets out the incomprehensibleness of it to human understanding. For so the Grecians, of things very abstruse, and out of the reach of man's wit and capacity, use to say proverbially, τὰ γῆς ὑπό, that is, things under the earth; or, the deep things of the earth. See also upon Psal. 63.9. the lower parts of the earth.

V. 16. {and in thy book all my members were written} An allusion to curious workmen, that work after a model set before them.

{all my members} Heb. all of them.

{which in continuance were fashioned} Or, what days they should be fashioned.

{when as yet there were none of them} Seeing that you did know me before I was composed of either flesh or bone, much more now must you know me, when you have fashioned me.

V. 17. {How precious also are thy thoughts unto me} Psal. 40.5. How ought I to esteem in my thoughts the excellent declaration of your wisdom in the creation of man? or, how incomprehensible are your counsels? Rom. 11.33. Job 26.14.

{thy thoughts} Or, thoughts of you.

V. 18. {I am still with thee} Every morning when I awake, I see new occasions to meditate of your wisdom and to praise you. Or, when I have spent the whole day, day after day, in the consideration of these things, the next morning I am where I was; I am but at the beginning still: the more I think of it, the more wonderful it appears to me. As that ancient Philosopher, who being asked what God was; first asked one day to think of it: then two, then four, &c. because the more he thought of God, the more he understood him, as himself answered, incomprehensible.

V. 19. {Surely} Heb. if, Psal. 131.2.

{Surely thou wilt slay the wicked, O God} It seems, that which had put David at this time to this solemn profession, and ample declaration of his full persuasion of God being the searcher of the hearts of men, as he that is the maker of men, &c. was some horrid imputation, which he took much to heart, from some one or other of his bitter adversaries, as though he had been in very deed, notwithstanding all his fair professions and pretenses of zeal and piety, a wicked, bloody man. We know Shimei did once object it unto him, Come out, come out, thou bloody man, and thou man of Belial.

The Lord hath returned upon thee all the blood of the house of Saul, &c. 2 Sam. 16.7, 8. and it is more than likely that he met with many such, as by his many complaints and earnest provocations to God in divers of his Psalms, may be collected. Having therefore hitherto declared his faith at large, concerning God's Omniscience, &c. he now appeals to his justice, and before God, makes profession of his innocency.

V. 20. {and thine enemies take thy Name in vain} The words may also, as they are by some, be translated, and thine enemies lift up themselves, or their heads, in vain. Or, as by others, they vainly extol thine enemies. The Reader may take his choice: the words will afford it, and other parallel places will be found, what sense soever of these he pitches upon, to make it probable.

{therefore} Or, them.

V. 21. {Do not I hate them, O Lord, that hate thee?} His zeal of God's glory wrought in him a fiery indignation, and utter detestation of all such as opposed it, regarding not so much his own particular, as God's interest, Psal. 69.9. and 119.158. 2 Chron. 19.2. Prov. 29.27.

V. 23. {Search me O God, and know my heart} Verse 1. Psal. 26.2.

V. 24. {see if there be any wicked way in me} Psal. 7.4.

{any wicked way in me} Any course of sin that is grievous to God or man.

{wicked way} Heb. way of pain, or grief.

{lead me in the way everlasting} Heb. בדרך עולם, by most translated, in via seculi; or, per viam seculi, that is, say they, to the end of my life. Others, in via antiqua: that is, in the old way: as Jer. 6.16. נתיבות עולם is translated, the old way. The old way, that is the good and religious way; to which some would have דרך עצב in the beginning of the verse; which may be also turned, the way of grief, or pain, as in the margin, by which they understand idolatry, opposed. But though the words may be drawn to this, for עצבים is taken for idols sometimes, yet it does not seem so proper to this place. Bucer agrees with our English and Junius, via perpetua. See upon Psal. 24.7. ye everlasting doors.

PSALM CXL

Verse 1. {From the violent man} Which persecutes me of mere malice, and without cause.

{violent man} Heb. man of violences: that is, most violent.

V. 2. {Which imagine mischiefs in their heart} They study how to bring the greatest mischief on me; that is, to kill me.

{war} Heb. wars: that is, frequent ones.

V. 3. {adders poison is under their lips} Psal. 58.4. Rom. 3.13. He shows how craftily wicked men proceed by calumnies, when they want power to do hurt.

V. 4. {Keep me, O Lord, from the hands of the wicked} God is the refuge of the godly, when they are oppressed by worldlings.

{from the violent man} See Notes on ver. 1.

V. 5. {snare for me} Psal. 35.7. and 57.6. and 141.9.

V. 7. {thou hast covered my head in the day of battle} He calls to God with lively faith, being assured of his mercies, because he had before-time proved, that God helped him ever in his dangers, covering his head as with an helmet, or shield, Psal. 71.4.

V. 8. {further not his wicked device} For wicked men cannot accomplish their plots, unless God give them strength.

{lest they exalt themselves} Or, let them not be exalted.

V. 9. {as for the head of those that compass me about} He desires that God would make their own words their bane, Psal. 64.8. or, let them perish by those courses that themselves plot and combine in: or, let their own imprecations fall on them, Psal. 109.17. The words may be translated also, which is followed by some of the best Interpreters: The head of him by which some understand Doeg; others, Saul; that compasseth me about, let the mischief, or perversity, of his own lips cover him. See upon the next words.

{let the mischief of their own lips} Life and death are often ascribed in the Scripture to the tongue: or, which is equivalent, to the mouth or lips. And not without cause. For either a man speaks what his heart does prompt unto him; as all men naturally should, Matt. 12.34. out of the abundance of the heart, &c. Or if he be a dissembler, that is, one whose heart and tongue go not together; a crafty cunning man; it is a great chance but some time or other he will be caught in his double dealing, and reap the fruits of his false heart, or tongue. Much more might be said of the tongue, of which so much is in the Scripture: but more cannot, than is by St. James, chap. 3. ver. 1, 2, &c. to ver. 13. See also Psal. 17.3. Prov. 12.13. and 18.20, 21.

V. 10. {Let burning coals fall upon them} If a man read these two verses, 9 and 10, together, and consider diligently; he may, though contrary to the current of Expositors, as may appear by what has been noted upon verse tenth, he may, I say, have just occasion to suspect, especially if he take Prov. 25.21, 22. For thou shalt heap coals of fire upon his head, &c. into his consideration; that the meaning of the words should rather be this: As for those that compass me about, &c. Let burning coals fall upon their heads, &c.

And though, as I said before, the current of Expositors go another way: yet some very judicious, or more plainly, Calvin upon the place, proposes an interpretation that comes very near to this; but that he misses of the place in the Proverbs, which if he had thought of, it is likely, he would have been much more confident. But then if we ground upon that place, as I think we must, if we think to carry it against so many, for this interpretation here; it must be granted, that as the words here, are an imprecation; so there also: which here, though the coherence of matter, besides the tenor of the words themselves, does evince them to be so: yet there, seems very contrary to the purpose of the wise author, whom we would not willingly believe to be the author of any such instruction, that relishes of any malice: much more contrary to the purpose and profession of Evangelical Paul, who, though he borrow the words from Solomon, yet delivers the matter of them as his own, Rom. 12.20.

See what is there noted at large in vindication of both, upon Prov. 25.21, 22. neither do we know anything now, that should move us to change our opinion there delivered concerning the right meaning of those words, except it should be this one passage of the Psalmist: which yet being so doubtful of itself, and so indifferently expounded by all, or most Expositors; I know not of what validity it may be apprehended by others, against the pregnancy, as I conceive, of so much reason that may sway us for a different sense in Solomon, and St. Paul.

And yet were it certain and sure, that both the Psalmist, and his son aimed at one and the same proverbial expression; yet is it not without example, that one and the same expression of words; yea one and the same proverb, without any variation of words, may be used in a different sense, and to a different end. Of words and phrases, being the same, used in a different, yea contrary sense, in Scripture, and elsewhere, I could give many examples: and some have been given in these Notes, upon occasion. Of Proverbs, or proverbial speeches, if my memory serve me not at this time, I doubt not but with a little help either of books, or better memory, there may be found good store.

And this I should rather pitch upon, than to believe that either Solomon, or St. Paul could intend the words in a precept of charity, so, to ordinary construction, and their authority laid aside, uncharitably. But now I have dealt so freely with the Reader, for indeed I would not conceal any truth, whether it make for, or against any opinion of mine, I shall now deal as freely and truly with him, in professing that this interpretation of the words of the Psalmist, though at first, upon comparing with Solomon's words, very plausible; yet upon further consideration, appears otherwise unto me.

I did mention Calvin before, that he had an Exposition that came very near. It is this: Recidat molestia, quam sceleratis sermonibus mihi intentant, in capita ipsorum. Here Calvin does not tell us, what shall become of the word operiat, which is set out by him; and instead of it Recidat put in his place. But I suppose he intended it, though for brevity's sake, he did not so fully explain himself, thus: Let the mischief, which they intended unto me by their wicked tongues, cover their own heads, which is in effect; Recidat molestia: &c. The evil which they intended unto me, let it fall upon their own heads.

It is plausible enough of itself, as he proposes it: but much more probable, in my judgment, if he had observed, which I wonder he does not, that there is in the words, so ordered and construed, an allusion to verse 7. thou hast covered my head in the day of battle. Many such secret allusions of words there be in the Scripture, of another kind, see before upon Psal. 75.6. nor from the south: of which we have treated elsewhere largely. If this therefore be right, as it seems unto me, very plausible; Let burning coals fall upon them, in the next verse, must be construed by itself; and so the expression here apparently different from Solomon's.

Most Expositors are of opinion, that the Psalmist does here allude to that fire that comes from heaven, to the destruction of Sodom and Gomorrah: as the most dreadful imprecation he could think of: which is very likely. Of imprecations in general, in this Book of Psalms, See before upon Psal. 35. ver. 4. Let them be confounded. Of Solomon's words and meaning, see there: Prov. 25.21, 22.

{let them be cast into the fire} Heb. let him cast: to wit, God: and let all manner of mischief befall them, and so overwhelm them, that they may never recover again.

V. 11. {an evil speaker} Heb. a man of tongue.

{an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him} Or, an evil speaker, a wicked man of violence be established in the earth: let him be hunted to his overthrow. See upon Psal. 55.23. bloody and deceitful men.

{evil shall hunt the violent man to overthrow him} God's plagues shall so from place to place pursue him; as he shall have no way to escape, Jer. 16.16.

{overthrow} Heb. to destructions: that is, to certain destruction.

V. 12. {the upright shall dwell in thy presence} That is, shall be defended and preserved by your fatherly providence and care, as one of your family.

PSALM CXLI

Verse 1. {I cry unto thee} He shows, that there is no other refuge in our necessities, but only to fly unto God for comfort of soul or body.

V. 2. {set forth} Heb. directed.

{the lifting up of my hands as the evening sacrifice} Psal. 134.2. He desires to have his prayers as acceptable to God, as the incense and sacrifices were in the Sanctuary, Psal. 69.31. Mal. 1.11. Rev. 8.4.

V. 3. {keep the door of my lips} He desires God to keep his mouth from speaking unadvisedly; for of himself he could not do it, Psal. 39.1.

V. 4. {Let me not eat of their dainties} Let not their prosperity allure me to be wicked, as they are, Psal. 37.1. and 73.15.

V. 5. {Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil, which shall not break my head} Or, Let the righteous smite me kindly, and reprove me; let not their precious oil break my head, &c.

{and let him reprove me} He could well endure all reproofs, that came from a loving heart, Prov. 9.8. and 19.25. and 25.12.

{an excellent oil} Heb. oil of head, Eccles. 9.8. He compares a faithful and friendly reproof, to such an ointment as they used to anoint their heads withal.

{it shall not break my head} Oil cannot properly be said, as oil, to break the head. But oil being here metaphorically taken for words of reproof, which may be said, though figuratively too, to break the head, or soul, as Job 19.2. How long will ye vex my soul, and break me in pieces with words? what belongs to words properly, is here transferred to oil. Some translate, which the Original will bear too, Let it never cease from my head: that is, let me never want it.

{for yet my prayer shall be in their calamities} So far shall their reproofs be from offending, that I will requite them with my best prayers, when they most need them; that is, in their calamities, when the malicious, uncharitable, if they bear any small grudge, are most apt to insult. Some more emphatically, but to the same purpose; Quò magis faciet, &c. that is, The more they do it, the more I shall think myself bound to pray for them.

V. 6. {they shall hear my words} When the great men that now persecute me shall be overthrown, as stumbling in stony ways, then they, or the people which followed them in persecuting me, shall repent, and hearken willingly to God's word, Isa. 28.19.

V. 7. {Our bones are scattered at the graves mouth} Either he means the bones of such as died for his cause, or else that they were ready to be scattered at the grave's mouth, so that it were a miracle for them to escape death, 2 Cor. 1.9.

V. 8. {mine eyes are unto thee, O God} 2 Chron. 20.12.

{leave not my soul destitute} Heb. make not my soul bare.

V. 10. {Let the wicked fall into their own nets} Heb. into his nets: that is, into God's nets, whereby he catches the wicked in their own malice: or, every one into his own net, as Psal. 7.15. and 35.8.

{whilst that I withal escape} Let their fall be my deliverance.

{withal} Or, alone. See Job 29. Ezra 4.3.

{escape} Heb. pass over.

PSALM CXLII

TITLE

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

{when he was in the cave} 1 Sam. 24.3.

Verse 1. This Psalm appears to be made after the deliverance here mentioned. See the like, Jon. 2.1.

{cried} David's patience and instant prayer unto God condemns their wicked rage; who, in their troubles, either despair, and murmur against God, or else seek to others rather than to God, to have redress in their miseries.

{did I make my supplication} The word, prayer, in the Original, signifies a demanding of justice against his foes: crying, signifies earnestness: making supplication, shows, that he sought for favor from God: complaint, or meditation, argues a preconsideration of what he prayed for: showing, intends a laying open of his troubles orderly in fit words.

V. 3. {then thou knewest my path} You knewest which way I should escape, when I knew no means of delivery: or, you did approve the way that I was in, and took care of me, Psal. 1.6.

V. 4. {I looked on my right hand, and beheld} Or, look on the right hand, and see.

{refuge failed me} I had no place in the world to flee to.

{failed me} Heb. perished from me.

{no man cared for my soul} Heb. no man sought after my soul.

V. 5. {Thou} The words following, to the end, were spoken in the cave.

{my refuge} Though all means failed him, yet he knew that God would never forsake him, Psal. 32.7. and 46.1.

{my portion in the land of the living} Psal. 16.5. and 73.26. and 119.57. Lam. 3.24.

V. 7. {Bring my soul out of prison} For he was on all sides beset with his enemies, as though he had been in a most strait prison.

{the righteous shall compass me about} Either to hear me speak of my wonderful deliverance, that they may rejoice and praise God with me, or else to set the crown on my head.

{for} Or, when.

PSALM CXLIII

Verse 1. {Hear my prayer, O Lord, give ear to my supplications} Of a supposed difference between prayer and supplication, see upon Psalm 55.1. Hide not thy self from my supplication: where these very words are cited. Of the word righteousness, how to be understood in this and other like places, see upon Psal. 71.2. Deliver me in thy righteousness. Of faithfulness, or truth, for it is but one word in the Original Hebrew, but sometimes written full, and sometimes abbreviated by leaving out one of the radical letters, See upon Psal. 57.10. For thy mercy is great.

But because the word is so frequent in this Book, somewhat more shall be said here also. Faithfulness, they say, is ascribed unto God, for keeping of promises. It is so, often. But then we must know, that the promises of God, for which he is so termed faithful, are either particular promises, made unto particular men, as Abraham, David, and the like: or general promises, to a whole nation: or, rather, to all men in general: as for example; That he will be the protector of them that fear him; and put their trust in him: that upon true repentance and amendment of life, he will pardon iniquities: that he will be the avenger of the poor, and fatherless, that are oppressed by might: for these, and the like, faithfulness is ascribed unto God by the Psalmist, as often as for keeping his word, to him so often inculcated by Expositors, particularly.

Again, faithfulness may be ascribed unto God; not so much in reference to any express promise, as upon a presumption grounded upon his nature, and former experience. So because the creation of man, endowed with such and such faculties, is an argument of God's goodness; it may be presumed of God, as he is a faithful Creator, that he will not have the death or destruction of any man, Ezek. 33.11; that he will have a care of them especially, who having spent their lives in his service, commit the keeping of their souls, 1 Pet. 4.19. unto Him at their departure; who both as he is a Creator, knows how to value them, and how to keep them; and as he is faithful, will not disappoint them, that have trusted Him, with what was dearest unto themselves. But all I aimed at here, is but to show, that faithfulness is ascribed to God in divers respects, and not to be confined to particular promises.

{into judgment with thy servant} Job 14.3. He acknowledges a just hand of God in those things that had befallen him, though by the unjust hands of his enemies; and entreats him not to deal rigorously with him, as in justice he might.

{in thy sight shall no man living be justified} Exod. 34.7. Rom. 3.20. Gal. 2.16.

V. 3. {For the enemy hath persecuted my soul} There is no question, but that David, immediately and literally intended it of some one, or more of his mortal and visible enemies, that either by open violence, or by secret plots and machinations, did endeavor to bereave him of his life: or by detraction perchance, and false imputations, of his good name, to good and godly men as dear, as life itself. But in the mystical, or anagogical sense, this enemy, or enemies, may be understood of the Devil, properly called Satan, that is, an adversary, as Psal. 109.6. and let Satan stand at his right hand: as not only being the grand and Original enemy to mankind; but also, as he, who in very truth is the author, abetter, and fomenter of all ungodly strifes and contentions among men; and by outward and inward temptations and provocations, where God for secret causes, does not restrain him, the occasion of all slaughter, and unjust blood-shedding, John 8.40, 44.

So that whoever bears but malice in his heart, see also 1 John 3.15. Whosoever hateth his brother, &c. may truly be said, in some degree, to be guilty. Whosoever therefore rightly understands these things, whatever he reads in this whole Book, by way of imprecation especially, of enemies and adversaries, according to the exposition and application of the ancients, he may very profitably, whether he have any enemies in this world or no, understand it of his spiritual enemies, which he is sure he has: and no less sure, in case he have other enemies too, whether more or fewer, so far as they deal by malice and unjust violence, that it is the Devil that sets them on work, and leads them to these unjust and uncharitable courses.

I know there be many things in these imprecations, not applicable properly to spirits, but to mortal men only, that are flesh and blood: yet nothing hinders, but that he that reads them, may think of the Devil, and in some convenient sense apply all to him, as the cause of all evil, both spiritual and temporal.

{hath smitten my life} I must needs be slain, if you relieve me not.

{to dwell in darkness} I am forced to live in dark caves, like graves.

{that have been long dead} He acknowledges that God is his only true Physician that can heal him; for he can raise up men long since dead.

V. 4. {spirit overwhelmed within me} Psal. 142.3.

{my heart within me is desolate} So that he was upheld only by God's power, on which he relied, Psal. 73.26.

V. 5. {I remember the days of old} To wit, your great benefits of old, and the manifold examples of your favor toward your: or, I comfort myself with the remembrance of your favors to me in times past, and take them for a pawn of comfort in time to come, because you are the same, Psal. 77.5, 11.

{all thy works} Heb. every work of your, or, all your practice.

V. 6. {my soul thirsteth after thee} Psal. 42.1, 2. and 63.1. and 84.2.

{as a thirsty land} I earnestly desire to be with God in the Sanctuary, as the dry ground desires rain, Psal. 42.1, 2. and 63.1.

V. 7. {Hear me speedily} Heb. Make haste, answer me.

{lest I be like, &c.} Or, for I am become like, &c.

V. 8. {in the morning} In the morning, that is, speedily, and in due time, Psal. 121.8. See upon Psal. 30.5. weeping may endure for a night, &c.

{cause me to know the way} Direct me which way I may escape this danger, lest I perish in it, Psal. 28.1. and 5.8.

V. 9. {I flee unto thee, to hide me} Heb. hide me with you. I hid myself under the shadow of your wings, that I might be defended by your power, Psal. 91.1. and 32.7.

V. 10. {Teach me} He confesses, that both the knowledge of, and obedience to God's will in us, comes from the Spirit of God, who teaches us by his Word, gives understanding by his Spirit, and frames our hearts by his grace to obey him.

{to do thy will} That is, justly, and aright: for, so soon as we decline from God's will, we fall into error.

{thy Spirit is good, lead} Or, let your good Spirit lead.

{into the land of uprightness} Or, in, or on, an even ground, as Isa. 26.7, 10.

V. 11. {Quicken me} Keep me alive, and free me from this deadly danger.

{Quicken me, O Lord, for thy name's sake} Psal. 119.25, 37, 88, 107.

{for thy Name's sake} That your Name may be honored, your justice showed on persecutors, your mercy to me your servant.

V. 12. {of thy mercy cut off thine enemies} Which shall be a sign of your fatherly care of me.

{I am thy servant} Psal. 116.16.

PSALM CXLIV

Verse 1. {My strength} Heb. My rock.

{which teacheth my hands to war, &c.} 2 Sam. 22.35. Who, of a poor shepherd, has made me a valiant warrior, and mighty conqueror.

{to war} Heb. to the war, &c.

V. 2. {My goodness} Or, My mercy. From whom alone I look for kindness and protection.

{My goodness and my fortress, my high tower and my deliverer, &c.} 2 Sam. 22.2, 3, 40.

{my deliverer} Heb. my deliverer for me: for the Prophet cannot satisfy himself with any words.

{who subdueth my people under me} He confesses, that neither by his own authority, power nor policy, his kingdom was kept quiet, but by the secret favor of God.

V. 3. {Lord, what is man, that thou takest knowledge of him? or the son of man, &c.} Job 7.17. Psal. 8.4. Heb. 2.6.

{that thou takest knowledge of him?} To give unto God just praise, is, To confess ourselves to be unworthy of so excellent benefits, and that he bestows them upon us of his free mercy.

V. 4. {Man is like to vanity} Job 14.2. Psal. 39.5.

V. 5. {Bow thy heavens, O Lord, &c.} Psal. 18.9. Isa. 64.1. Show thyself present on earth, by destroying my greatest enemies, who are like mountains, in comparison of other men.

V. 6. {Cast forth lightning and scatter them} Psal. 18.13, 14. Deliver me by heavenly means, for earthly means fail me.

V. 7. {Send thy hand} Heb. hands. He was in such danger, that he thought he needed both hands, that is, all God's power, to help him.

{from above} From heaven.

{out of great waters} Psal. 69.1, 14.

{from the hand of strange children} Deliver me from the tumults of strangers, that profess peace to me: or, of my own people, that carry themselves cruelly toward me, like strangers. See upon Psal. 54.3. strangers, &c.

V. 8. {And their right hand is a right hand of falsehood} Psal. 26.10. For though they shake hands, yet they keep not promise.

V. 9. {I will sing a new song unto thee} A rare and excellent song, as your great benefits deserve: or, a new, triumphant song after victory, framed especially upon this occasion; the argument whereof is set down, ver. 10.

{a new song unto thee, O God} Psal. 40.3. and 98.1.

V. 10. {It is he that giveth} Or, Who gives.

{salvation} Or, victory.

{delivereth} Or, delivers.

{David his servant} Though strange kings be called God's servants, as Cyrus, Isa. 45.1. forasmuch as he uses them to execute his judgments: yet David, and they that rule godly, are properly so called, because they serve not their own affections, but set forth God's glory.

V. 11. {Rid me, and deliver me from the hand of strange children} verses 7, 8.

V. 12. {That our sons may be as plants} He desires God to continue his benefits toward his people, that there may be a hopeful posterity after them.

{that our daughters may be as corner stones polished} Ancient artificers were wont to carve their pillars, in palaces and sumptuous edifices, especially, which did bear the main building, into the form of grave matrons and virgins. Such were those that were called Caryatides, whom Vitruvius and others speak of, and describe: though the reason of that particular name, if the common interpretation be true, be much later than David's time. But they had other names too, which might be ancienter. It is very likely that David does here allude to some such custom.

{polished} Heb. cut.

V. 13. {That our garners may be full} That we may have corn not only to eat plentifully, but also to lay up abundantly.

{all manner of store} Heb. from kind to kind.

V. 14. {That our oxen may be strong to labour} That our cattle may be very serviceable to us.

{strong to labour} Heb. able to bear burdens; or, laden with flesh.

V. 15. {Happy is that people that is in such a case} Psal. 33.12. and 65.4. If they be blessed that enjoy outward prosperity, much more happy are they that are in God's favor.

PSALM CXLV

TITLE

{praise} See the Title of Psalm 25.

This is the last of the Alphabetical Psalms; of which, see before upon Psal. 25 at the end.

Verse 1. {I Will extol thee} Psal. 100.1. He shows what sacrifices are pleasant and acceptable unto God, even praise and thanksgiving: and seeing that God still continues his benefits towards us, we ought never to be weary of praising him for the same.

V. 3. {Great is the Lord} Hereby he declares, that all power is subject unto God; and that no worldly promotion ought to obscure God's glory.

{and his greatness is unsearchable} Heb. and of his greatness there is no search.

V. 4. {One generation shall praise thy works to another} Isa. 38.19. Psal. 73.4.

{to another} Forasmuch as the end of man's creation, and of his preservation, in this life, is to praise God, therefore he requires, that not only we ourselves do this, but cause all others to do the same.

V. 5. {works} Heb. things, or words.

V. 6. {of thy terrible acts} Of your terrible judgments against the wicked.

{declare thy} Heb. declare it.

V. 7. {They shall abundantly utter} As water runs out of a Fountain, Jer. 6.7.

{the memory of thy great goodness} Your great blessings, which ought to be remembered.

V. 8. {The Lord is gracious, and full of compassion} Exod. 34.6, 7. Num. 14.18. Psal. 86.5, 15. and 103.8.

{and full of compassion} He describes after what sort God shows himself to all his creatures, though our sins have provoked his vengeance against all: he shows himself merciful, not only in pardoning the sins of his children, but also in doing good to wicked men, albeit they feel not the sweet comfort of God's benefits.

{of great mercy} Heb. great in mercy.

V. 9. {over} Or, toward.

V. 11. {They shall speak of the glory of thy kingdom} The praise of your glory appears in all your creatures: and though the wicked would obscure the same by their silence, yet the faithful are ever speaking of it.

V. 12. {his mighty acts} God's servants speak of his great acts, that others may take notice of them.

V. 13. {an everlasting Kingdom} Heb. a kingdom of all ages, 1 Tim. 1.17.

V. 14. {The Lord upholdeth} All that are uphold from falling, are upheld by God: but some fall, and never rise.

{all that fall} Who, being in misery and affliction, would faint and perish, if God did not uphold them, and therefore they ought to reverence him that reigns in heaven, and suffer themselves to be governed by him.

{raiseth up all those that be bowed down} Psal. 146.8.

{all those that be bowed down} Ready to fall under the burden of their miseries. See upon Psal. 146.8.

V. 15. {The eyes of all wait upon thee} To wit, as well of man, as of beast.

{wait upon thee} Or, look unto you.

{thou givest them their meat in due season} Psal. 104.27.

V. 17. {The Lord is righteous in all his ways} He praises God, not only for his beneficence to all his creatures, but also for his justice in all his proceedings.

{holy} Or, merciful, or, bountiful.

V. 18. {The Lord is nigh unto all them that call upon him} Not in essence only, but in affection: he is ready to grant their requests, Isa. 55.6.

{in truth} In sincerity of heart, as all the faithful do, without hypocrisy.

V. 19. {He will fulfil the desire of them that fear him} For they ask, or wish for nothing, but according to his Will, 1 John 5.14.

V. 21. {let all flesh bless his holy Name for ever and ever} Let all men praise him. So Psal. 65.2.

PSALM CXLVI

Verse 1. {Praise ye the Lord} Heb. Hallelujah.

{Praise the Lord, O my soul} Psal. 103.1.

{O my soul} He stirs up himself, and all his affections to praise God.

V. 2. {While I live, will I praise the Lord} Psal. 104.33.

V. 3. {Put not your trust in Princes, nor in the son of man, in whom there is no help} Psal. 118.8, 9. See also upon Psal. 82.7. ye shall die like men, &c.

{Put not your trust in Princes} That God may have all praise. Here he forbids all vain confidence, showing that by nature we are more inclined to put our trust in creatures, than in God the Creator.

{help} Or, salvation; or, because he cannot help himself.

V. 4. {he returneth to his earth} Of which he was made, Gen. 2.7. and 3.19.

{his thoughts perish} As their excellent devices, and vain opinions, whereby they flattered themselves, and imagined wicked enterprises against others.

V. 5. {Happy is he that hath the God of Jacob for his help} Jer. 17.7.

{whose hope is in the Lord his God} Psal. 144.15.

{in} Heb. on.

V. 6. {Which made heaven and earth, the sea, and all that therein is} Gen. 1.1.

{Which made heaven and earth} He encourages the godly to trust only in the Lord, both, for that his power is able to deliver them from all dangers, and because for his promise sake, his will is most ready to do it.

V. 7. {Which executeth judgment for the oppressed, which giveth food to the hungry} Psal. 103.6.

{for the oppressed} Whose faith and patience for a while he tries, but at length he punishes the adversaries, that he may be known to be the Judge of the world.

{the Lord looseth the prisoners} Psal. 68.6. and 107.10.

V. 8. {The Lord openeth the eyes of the blind, the Lord raiseth, &c.} Though it be most true, literally taken, that God opens the eyes of the blind, &c. yet it is more agreeable to the context, that the words be taken metaphorically, of gracious unexpected deliverances from extreme misery, as long imprisonment, hard bondage, and the like: as prisoners, and captives, elsewhere. See also upon Psal. 57.6. my soul, and 145.14. and 69.23. Let their eyes be darkened.

{the Lord raiseth them that are bowed down} Psal. 145.14.

{the Lord loveth the righteous} Though he visits them by affliction, hunger, imprisonment, and such like trials; yet his fatherly love and pity never fails them, yea, rather to his, these are signs of his love, Heb. 12.6.

V. 9. {The Lord preserveth the strangers} Meaning, all them that are destitute of all worldly means, and succor, as being in a strange place, where none knows, or regards them.

{the fatherless and widow} Deut. 10.18. Psal. 68.5.

{the way of the wicked he turneth upside down} Psal. 1.6.

V. 10. {The Lord shall reign for ever} Exod. 15.18. He assures the Church, that God reigns for ever, for the preservation of the same.

PSALM CXLVII

Verse 1. {It is good to sing praises unto our God} Psal. 92.1.

{for it is pleasant} He shows wherein we ought to exercise ourselves continually, and to take delight, to wit, in praising God, for that is pleasing to him.

{and praise is comely} Psal. 33.1.

V. 2. {The Lord doth build up Jerusalem} Because the Lord is the founder of the Church, it cannot be destroyed though the members thereof be dispersed, and seem as it were, for a time, to be cast off.

{he gathereth together the outcasts of Israel} Deut. 30.3.

V. 3. {He healeth the broken in heart} With affliction, or with sorrow for sin.

{wounds} Heb. griefs.

V. 4. {He telleth the number of the stars} Though it seem to man incredible, that God should assemble his Church, being so dispersed, yet nothing can be too hard for him, that can number, and name all the stars. The stars, according to the Scripture phrase, are accounted as the sand of the Sea, innumerable. Which some think to be spoken only according to common opinion: as many other things are there. Ancient Astronomers indeed are said to have reduced them to a certain number, according to their several magnitudes: they tell us of a thousand and some odd hundreds, in all. But this must be understood of those that could clearly be discerned. For many others have been observed since; and of late, by Galileo to a very great number. It may stand therefore for undoubted truth, that they are to man, innumerable: and so does Aristotle too, positively maintain. Calling of them by their names, imports a perfect knowledge of them; or, as some others, the distinguishing of every one of them to certain places and functions.

{he calleth them by their names} Isa. 40.26.

V. 5. {his understanding is infinite} Heb. of his understanding there is no number, Isa. 40.28. Rom. 11.33.

V. 6. {he casteth the wicked down to the ground} For the more high that the wicked climb, the greater is their fall in the end, Psal. 73.18, 19.

V. 7. {Sing unto the Lord} Heb. Answer: That is, sing by turns, Exod. 15.21. and 32.18. Or, answer God's goodness by thankfulness and obedience.

V. 8. {Who covereth the heaven with clouds} He shows, by the examples of God's mighty power, goodness, and wisdom, that we can never want most just occasion to praise God.

{who prepareth rain for the earth, who maketh grass to grow upon the mountains} Psal. 104.13, 14.

V. 9. {He giveth the beast his food, and to the young ravens which cry} Job 38.41. Psal. 104.27, 28.

{to the young ravens which cry} For their crying is, as it were a confession of their need, which cannot be relieved without God: then if God show himself mindful of the contemptible fowls, can he suffer them to die with famine, whom he has assured of life everlasting? Job 38.41. Matt. 6.26.

{which cry} Or, when they cry.

V. 10. {he taketh no pleasure in the legs of a man} God is thus bountiful to the creatures, not for any worth in them, but for his love to his people.

V. 11. {in them that fear him, in those that hope in his mercy} Psal. 33.18.

V. 12. {hope in his mercy} Heb. wait for his mercy.

V. 13. {he hath strengthened the bars of thy gates} He does not only furnish his Church with all things necessary, but preserves also the same, and makes it strong against outward force.

V. 14. {He maketh peace in thy borders} Heb. who makes your border peace.

{finest of the wheat} Heb. fat of wheat. Deut. 32.14. Psal. 81.16.

V. 15. {He sendeth forth his commandment} His secret working in all creatures, is as a commandment to keep them in order, and to give them motion and force.

{his word runneth very swiftly} For, immediately, and without resisting, all things obey him. See upon Psal. 107.20. He sent his word.

V. 16. {He giveth snow like wool: he scattereth the hoar frost like ashes} He compares snow to wool, and hoar frost to ashes; not only because of some outward resemblance in color, shape, &c. but also because of the like effects, it being the property of snow, as Naturalists observe, to warm the earth; and of hoar frost, to burn, even to ashes, sometimes; as they say. This effect of the hoar frost some ascribe to the coldness of it; it being the property of intensive cold to burn. But that is denied by others; for then, say they, the snow should burn plants, and buds too, because it is colder than hoar frost. Their resolution therefore of that matter is, that the cause is not known, and to be accounted no less than miraculous. There is an apparent allusion in the original words, between כפור, כאפר, and יפזר.

V. 19. {He sheweth} As before he called God's secret working in all his creatures, his word, so here he means the will of God revealed in the Scriptures, given to his Church, as a most precious treasure.

{his word unto Jacob, his statutes and his judgments unto Israel} Mal. 4.4.

{his word unto Jacob} Heb. his words: That is, the ten words, or commandments. He gave them the law moral, ceremonial, judicial, Mal. 4.4.

V. 20. {they have not known them} The cause of this difference is, God's free mercy to his Church, which has therefore great cause to praise him, Rom. 3.1.

PSALM CXLVIII

Verse 1. {Praise ye the Lord} Heb. Hallelujah.

{from the heavens} Rev. 5.13. You heavenly creatures praise God in the heavens.

V. 2. {all his angels} Psal. 103.20, 21. Because they are members of the same Church, he sets them before our eyes, which are most willing hereunto, and by their prompt obedience, teach us to do our duty.

V. 3. {sun and moon} In that God's glory shines in these insensible creatures, this their beauty, and orderly motion, is a continual praising of God, Psal. 19.1, 2, &c.

{stars of light} Job 38.7.

V. 4. {ye heavens of heavens} You highest heavens, 1 Kings 8.27. called the third heaven, 2 Cor. 12.2. where the Saints and Angels are. The sky where the stars are, is the second heaven: the air, where the fowls fly, is the first, whereof [uncertain].

{ye waters} that is, the rain-waters lodged in the clouds, Gen. 1.7. Job 26.9.

{above the heavens} Above the lower region of the air. See also upon Psal. 104.3. Who layeth the beams of his chambers, &c. And upon Psal. 24.2. upon the seas.

V. 5. {for he commanded, and they were created} Gen. 1.3, 6. Psal. 33.9.

V. 6. {a decree which shall not pass} Psal. 119.91. Job 38.33. Jer. 31.35, 36. and 33.25.

V. 7. {ye dragons} Rather Whales, for they live in the deeps, Gen. 1.21.

V. 8. {stormy wind fulfilling his word} Which come not by chance, or fortune, but by God's appointment, Psal. 147.15, 16.

V. 9. {Mountains and all hills} Great and little hills, fruitful and unfruitful trees, wild beasts and tame, worms and birds.

V. 10. {flying fowls} Heb. bird of wing.

V. 11. {Kings of the earth} For the greater gifts that any has received, and the more high one is preferred, the more bound is he to praise God for the same: but neither high nor low, condition or degree, can be exempted from this duty.

V. 13. {for his name alone is excellent} His name only is excellent of itself: creatures have no more excellency than he communicates to them.

{excellent} Heb. exalted.

{his glory is above the earth and heaven} And therefore is worthy to be praised by Kings and Angels.

V. 14. {He also exalteth the horn of his people} The dignity, power, and glory of his Church, Psal. 75.10.

{the praise of all his saints} Or, he is the praise of all his saints, Luke 2.32. Or, which is.

{even of the children of Israel} By reason of his covenant made with Abraham, Isaac, and Jacob.

PSALM CXLIX

Verse 1. {Praise ye the Lord} Heb. Hallelujah.

{a new song} Psal. 33.3. For his great and manifold benefits daily renewed on his Church, Lam. 3.23.

V. 2. {him} Heb. them, as Eccl. 12.1. Isa. 54.5.

{that made him} He gives two reasons why they should praise God with a new song. First, because he made them. Secondly, because he made them his people. In Hebrew it is, In his makers: to show the Trinity of persons, Isa. 54.5. Job 35.10.

V. 3. {in the dance} Or, with the pipe.

V. 4. {For the Lord taketh pleasure in his people} Psal. 35.27.

{he will beautify the meek with salvation} Not only free them from their enemies, but also make them glorious before the world.

V. 5. {let them sing aloud upon their beds} They should enjoy continual rest and liberty to praise God, and shall use their liberty both night and day, to that end, Psal. 63.6. Job 35.10. Eccl. 1.2.

V. 6. {in their mouth} Heb. in their throat; That is, they should sing aloud of God's famous acts.

{a two-edged sword in their hand} Either he means God would give them temporal victories, or the spiritual sword, Heb. 4.12. to rule men withal, Rev. 1.16.

V. 7. {To execute vengeance upon the heathen} This is chiefly accomplished in the Kingdom of Christ: when God's people, for just causes, execute God's judgments against his enemies: and it gives no liberty to any to revenge their private injuries.

V. 8. {To bind their Kings with chains} To what time this is to be referred, whether past, under the Law; or present, under the Gospel; or future, at the day of judgment, is a great question among Expositors. Our English Translators by their quotations in the margin; the Italian Notes, and divers others, understand it of the Canaanitish Kings, which were discomfited and put to death by God's people; by God's especial appointment, Deut. 7.1, &c. called therefore the judgement written: verse following. This is the most literal interpretation.

Yet others not less probable take the words of the conquest of Nations and Kingdoms by preaching, which though of itself contrary to all violence and effusion of blood, and therein contrary to Mahometanism, is nevertheless for the greater glory of it among men, set out unto us sometimes in military terms, as 2 Cor. 10.4, 5, 6. For the weapons of our warfare, &c. and elsewhere. Of the submission of Kings, see Isa. 49.22. and Psal. 2. and mention of chains, Isa. 45.14. The labour of Egypt, and merchandise of Ethiopia,—they shall come after thee, in chains shall they come over, &c. Which mention of chains, both here in the Psalmist, and in the Prophet, in the words quoted, tend only to this, the better to set out the magnificence of the victory, and ensuing triumph of the Church. So captive Kings were led in triumph among the Romans, catenis onerati, bound with divers chains: all which things, by all sober Christians are understood spiritually.

It is pure Mahometanism, to dream of any other sense, according to the letter; the spiritual sense, in such allegorical expressions, being the immediate and literal. But thirdly, there be, who refer all this to the day of judgment. Neither is it without some ground. They bring many places of the Scripture to that purpose. That which I take most notice of, is Enoch's prophecy, quoted by St. Jude; Behold, the Lord cometh with ten thousand of his Saints, To execute judgement upon all, &c. And this prophecy they would have to be here called by the Psalmist, the judgement written. And here also, besides the word judgement, though they observe it not, we have the Saints mentioned, This honour have all his Saints, verse 9, as in Enoch's prophecy, with ten thousand of his Saints. What others may think of it, I know not. I see nothing in this exposition, but is plausible enough. But the Reader shall have my good will, to make his choice.

{the judgment written} Hereby God binds the hands and minds of all his, to enterprise no further than he appoints in his written word. See Calvin here, with some others. A good item for those, who in imitation of the Turkish Dervises, or I know not whom, when they intend things, for which they have no warrant from any written Law either of God, or man; pretend inspirations.

{This honour have all his Saints} Psal. 148.14.

PSALM CL

Verse 1. {Praise ye the Lord} Heb. Hallelujah.

{in his sanctuary} Or, for his sanctuary: That is, for revealing himself in his ordinances. So verse 2. in his mighty acts: That is, for them.

{in the firmament of his power} For his wonderful power appearing in the firmament, which in Hebrew is called, a stretching out, or, spreading abroad. And therein the mighty work of God shines.

V. 2. {excellent greatness} Or, greatness of greatness, or, abundance of greatness.

V. 3. {with the sound of the trumpet} He exhorts them, that they might praise God the better, to stir up their joy with musical instruments. And if musical instruments, as is granted, had that power then; how have they changed their nature since?

{trumpet} Or, cornet.

V. 4. {dance} Or, pipe.

V. 5. {loud} Heb. of report, Isa. 33.3.

{high} Heb. shouting.

V. 6. {Let every thing that hath breath, praise the Lord} That is, every man, Deut. 20.16. Josh. 11.11. So sometimes flesh is put for man. He shows, that all men have cause to praise God. Let us therefore, never cease praising him here, till we be taken from hence, into his heavenly Kingdom; which he has prepared for his, to sing of his praise for ever. Amen, and Amen.

{thing} Heb. breath.

{Praise ye the Lord} Eph. 5.19. Col. 3.16.