Commentary on the Old Testament Volume 2-4
Let their eyes be darkened that they see not. That is, They shall not see God veiled in the flesh to believe in him. Then follow their temporal Judgments, God's indignation against them, and the bowing down of their backs in subjection to the Romans, and desolation after their City by them destroyed: Thus, for down their backs, the Sept. hath it and Saint Paul, Rom. 11. 9. But Hebrew, Make their loins to shake always. Nothing differing in sense, but in words only; for they that are in subjection to their Enemies have no strength to help themselves, which is meant by Loines, wherein the strength lieth, trembling and shaking, and so it is with them, whose backs are bowed down always.
Because they persecute him whom thou hast smitten, and talk of the grief of thy wounded ones. Hebrew, They number the grief. That is, Whereas thy Son Jesus Christ suffered according to thy predeterminate counsel, for he is said to be smitten of God, at the least, as men thought; for which it is said, We counted him as smitten of God. The Jews persecuted him even after his Death, with Calumnies, and not only him, but his faithful People, called God's wounded ones. Because also by him appointed through many afflictions, as their Master Christ did, to enter into glory; and he saith, They number their sorrows, to intimate many kinds of sufferings and torments to which the Persecutors for three hundred years put them; studying, as it were, for new ways of torturing them, so that he that would speak of them all, must keep a remembrance of their number.
Add iniquity to their iniquity, and let them not come into thy righteousness: This is, saith Jerome, To their sin of unbelief set upon their score, their sin of persecuting me and my Church also; and let them never come into thy Kingdom, which is the Crown of righteousness bestowed by the righteous Judge upon those that love him: Basil, Add sorrow or sufferings to their sin, and let them not stand up in Judgment, as Psal. 1. and the word 〈 in non-Latin alphabet 〉 here used, signifieth both sin and sorrow coming therefore: August, Add to their iniquity of murthering a man, 2 greater of murthering the Son of God, for when they crucified Christ, they thought him to be a mere man; but he was God also, and so their sin was double. Calvin, for this their sin give them over to a reprobate sense, that they may never have Grace to turn righteous: Whether of these to prefer I know not, for the words may be understood any of these ways; but I prefer that of Basil, Let them for their most horrible sin of crucifying Christ, suffer both here, and at the Day of Judgment, when the righteous shall stand and abide in a most blessed Estate forever, being driven away as the chaff by the wind into unquenchable fire, and this is further confirmed by the next words, Let them be blotted out of the book of the living, &c. Which is not to be understood, as August saith, as implying, that any one written in that Book, can ever be blotted out again, but only that they were written there in their own opinion, of this see more in my Exposition upon Exod. 32 32.
But I am poor, let thy salvation set me up on high. Having prophesied hitherto of his malicious enemies in Christ's person; now he prophesieth of his Resurrection from the dead, and exaltation by ascending into Heaven, which was touched upon before, Psalm 68. 18. in the second person, Thou hast ascended up on high: For Christ was first poor, Phil. 2. 6. and heavy to the death, but being dead, he rose again the third day.
Basil applieth it to the Jews in Captivity, when they were poor, but being delivered and graced by the King of Persia, they were lifted up: Calvin, to David exalted to royal Dignity after poverty and much sorrow, which he first had.
I will praise God, &c. 31. This shall please him better then a Bullock that hath horns and hoofs. Here is shown, what great joy should be to the Faithful for Christ so exalted, as he showeth, that they should have, even as a woman that had been pained and full of sorrow in Child-birth, but then filled with Joy when her child is borne: and out of their great joy, they should sing and give God praise, and this, it is said, should please God better then a Bullock, &c. as Psal. 50. to praise God, is preferred before all sacrifices, horns and hoofs being named, to show a perfect and most choice Bullock brought for sacrifice: August and Jerome more curiously, by Horns understand strength, to push at Heretics, and to raise the dust, that is, earthly minded men from being earthly to heavenliness of mind; but how this may be applied here I see not.
The poor shall see this and be glad: As gathering from hence, That they also shall be delivered, though for a time they suffer, as Christ did. For if we suffer with him, we shall be glorified with him, and then their souls live. For the prisoners, which he said not to despise, Verse 33. they are such as Satan held captive, and in prison before by sin, but now they are delivered, their ransom being paid. Therefore Christ preached, delivering them out of prison that were bound.
For God will save Zion and build the Cities of Judah, &c. That is, His Church, so that whole Cities shall be turned, and of them it shall consist, the Inhabitants abiding therein by perseverance in the true faith forever.
PSAL. LXX.
The title, see Psalm. 38.
BEcause he had said Psalm 69. I am poor and sorrowful, Verse 29. he here prayeth to God to save him, and to confound his foes, Verse 1, 2, 3. Upon the same Ground Verse 5: and as he had said Verse 32: They that seek thee shall live, so here, Let all those that seek thee rejoice, &c.
This Psalm then is nothing else, but an appendix of Psalm 69: as the 43: is of Psalm 42: some things towards the end thereof being again repeated, and a petition there wanting added:
PSAL. LXXI.
THis Psalm is generally held to have been compiled by David, when Absalom rebelled against him, and it seems not improbable by the contents, because he speaketh of his old age and gray hairs. The words of the four former Verses are almost the same with those Psal. 31. Jerome and August. expound this Psal. of Christ, in whose person David saith, Let me never be put to confusion: That is, By being suffered to lie in the Grave unraised up again, Cause me to escape, and to come out of the Sepulcher.
Thou hast given command to save me, here he showeth, how he prevailed to save me from death by rising again.
Basil hath for the title, A Psalm of David, of the sons of Jonadab, the first Captains, which he confesseth, yet not to be in the Hebrew, but yet he expoundeth it as a prayer to be used by the Rechabites, whose Father was Jozadab, of whom Jeremiah, writeth, Chap. 35. Who, he saith, Were according to the title first captived: But leaving this, as being without any Ground, but that which is not in the original, take we it as a prayer of David, in his Elder days, being in great distress by Absalom, and typically of Christ dying and laid into a Sepulcher for our sins, and rising again, and exalted to the highest Glory of Heaven; and so all things will well agree also, as is by these learned Fathers shown.
I am a wonder to many: Thus was David for his many and strange sufferings, and thus was Christ, being set up as it were, as a spectacle upon a Theater for men to behold and wonder at, as when he was derided, and in scorn clad with purple, and a Crown of Thorns, and brought forth with this saying, Behold the man, and being crucified openly, and a title set above his Head, Jesus of Nazereth, King of the Jews, Hebr. Gr. & Latin.
Cast me not off in the time of my old age, forsake me not when my strength faileth me: How this agreed to David, I shall not need to say, and touching Christ, it is most aptly spoken: For he hanging upon the Cross, cried out, My God my God, Why hast thou forsaken me? when this strength began to fail him through the effusion of his blood, by the nails piercing his hands and feet, and this he calleth his old age, because that in age the strength decayeth, and the strongest man waxeth feeble.
God hath forsaken him, there is none to deliver him: See the like, Psal. 22. 8. and as parallel to Verse 5. 6. Psal. 22. 8, 9. which is undoubtedly spoken prophetically of CHRIST.
I will go in thy strength, and make mention of thy righteousness only: This saith Jerome, was done, when Christ glorified the Father, and spake not his own words, but what the Father bade him speak. For then he mentioned his righteosness only.
Thou shalt quicken me again, and bring me up again from the Depths of the Earth: Here Jerome triumpheth over the Jews, challenging them when this was ever verified in David, for he was never dead and quickened again; and therefore this must needs be expounded of him, as that Psal. 16. Thou wilt not leave my soul in grave: and to the depths of the Earth here, answer those words, Eph. 4. 11. That he ascended, what is it, but that he descended first into the lower parts of the Earth? Yet this may also be applied to David, being figuratively understood, as a like speech of Hanna, 1 Sam. 2.
Thou hast increased my greatness: That is, By enlarging my Kingdom through many Believers coming in after my resurrection, although Jerome referreth it to the Souls brought with him out of Limbus Patrum, when he coming from Hell ascended up to Heaven. And for David, he grew great again after Absalom destroyed by the coming of Judah and Israel unto him. For which he promiseth to praise God upon the Harp and Psaltery, which David speaketh of himself, and what else followeth, Verse 23. and 24.
PSAL. LXXII.
A Psalm for Solomon.
THis Psalm is said to be the end of David's Psalms in the Conclusion thereof, whereby it seemeth to have been the last which was made by him, when he was now ready to die, and herein his great piety to the end appeared; because that to the last he expresseth his earnest desire of the welfare of God's People in all Generations to come. As Moses, when the time came that he must die, shown an holy kind of solicitude about a successor, that might rule according to God's will: The People that want such a Ruler, being as sheep without a shepherd, as is there expressed: and again, 1. King. 22. 17. Whence note by the way, [Note.] That one Ruler in a Kingdom, is a great Blessing to the whole body politick, if he be one that judgeth Righteously, that we may all pray for this Blessing, and therefore for Monarchy, and not for Aristocracy or Democracy: For it is spoken of as a judgment for the sins of the people, that their Rulers are many. Therefore this is to be prayed against, and in this respect we should be moved by repentance to turn from our sins, especially from that sin of seeking to beat down Monarchy by God set up; yea, though the King be a Tyrant, for in this case we must know, that God hath given him in wrath for a scourge to the People, and what are we to reluct against God by force; yea, rather we should patiently submit to this his rod, and flee to him in all humility by prayer, and amendment of our lives, and then in his good time, he will either give the King his judgments, or when we have been sufficiently chastised, deliver us by taking him away, as he did Saul, that a David may succeed. And if we be not blind, we cannot but see, that they who live under a Monarch; but labor, Vi & armis, to shake him off, work themselves from an evil to a far worse case, as we by woeful experience have found it in this kingdom. Some doubt whether David made this Psalm or not; but the conclusion puts it out of doubt, and he made it so for Solomon, as that he meant not him only, but the line of Kings that should succeed him, until the coming of the Messiah, his Son singularly promised, whose Kingdom should be everlasting, and universal over all Kingdoms and Nations, as here is prophesied, and Esa. 9. 6. So that they which will have the King Christ meant here only, go without ground, as August. who expounds the word Solomon, Pacifick▪ understanding hereby, that Prince of peace, by whom we have peace with God, being justified by Faith in him.
Give thy Judgments (O God) unto the King, and thy righteousness to the Kings Son: The second word serving to explain the first, give him thy Judgments which are always righteous, that as thy Vicegerent he may ever judge righteously and never otherwise. And by the Kings Son, he meaneth his successors; but specially Christ, who is singularly set forth by this, that he was the son of David.
He shall judge thy people in righteousness, and thy poor: The poor are specially here spoken of, because they are most subject to be wronged, and a good King hath a care of doing them justice especially, for which Esa. 1. 16 they are bidden to judge the Fatherless and Widdowes, and reproved, Verse. 23. because they did not.
The mountains shall bring peace to the people, and the hills in righteousness. The word 〈 in non-Latin alphabet 〉 signifieth both peace and prosperity, and plenty, and in saying, the mountains and hills shall bring plenty or prosperity, he meaneth, that the times, when such a King is, shall be plentiful everywhere, not only in valleys, which commonly are most fruitful, but also in mountains and hills which are more barren. And this is said to be In Righteousness; That is, Then is the Kingdom so prosperous and flourishing, when all things are done in righteousness, Justice being done to poor and rich alike, as is further expressed, Verse 4.
They shall fear thee as long as the Sun and Moon endure: Hebr. They shall fear thee with the sun, before the Moon: The sense being the same, as the Sun and Moon yield all due obedience to God as their Lord and Maker from Generation to Generation, so the Subjects of a Kingdom thus ruled over, shall obey God also by living in his fear. For this is a special effect of a righteous Government, the people live in the fear of God; but where it is wanting, they break out into all dissoluteness and licentiousness both in act and opinion, to the bringing of all into Confusion. And this serves also to admonish Rulers, that they should aim chiefly at this, in swaying the Scepter, that the people may be instructed and directed in the right way about God's Worship, as godly Jehoshaphat did in his time; and press to do and live accordingly. For it is held to be a greater evil in a Kingdom to have a King that leaves everyone to his own will to do what he pleaseth, then a Tyrant, that in some things suffereth not the righteous, but persecuteth and punisheth them. Because that in leaving men to their own Wills, there is danger of an universal corruption, as when there was [Note.] no King in Israel: but in persecuting the Righteous, courage for the truth and constancy is more increased, in seeing which others in great abundance are won also, as was proved by Experience in the primitive Church, when it grew to a Proverb. Sanguis martyrum semen Ecclaesia.
He shall come down as rain upon the mown Grass: That is, A righteous King is a means of so great Good unto his people, as that God through him makes them to flourish, even as the Grass, that is mown; by rain, which otherwise is in danger by the heat of the Sun to wither away, as being by mowing laid naked to the heat thereof, but this is specially verified in Christ, by whose coming the world, that embraceth the faith is refreshed, and a spring of Grace is made to come therein, as a new spring of Grass upon the Earth being mown by the rain, of the benefit of the rain to the fattening of the Earth, both hills and valleys and the making of it fruitful, see Psal. 65. And that flourishing in Grace is hereby meant, see V. 7.
In his time the righteous shall flourish: And then he saith, That he shall reign from Sea to sea, and to the ends of the earth; which is manifestly spoken of Christ, for although Solomon's Dominion were far extended, yet it reached not so largely as to the ends of the Earth, but to certain Countries about Judea, but the Gospel whereby Christ reigneth, went through all the World, Rom. 10. 18.
The Isles shall bow before him, and his enemies lick the dust. A Phrase to set forth the lowest prostration of the body, the very face being bowed to the Ground, according to the manner of the Eastern parts; but if not so lowly, yet by kneeling at the least, which is the reverence of the Western parts done to Kings, all good Christians adore and worship him, as is taught, [Note.] Phil. 2. 6. and Saint Paul did Ephes. 3. 14. and therefore it is a point of profaneness not thus to bow, as is the manner of some, that unreverently sit at prayer.
Here he nameth some Kings in particular that should come with gifts, Viz. The Kings of Tarshish or Mediterranean sea of Carthage, saith Basil, and of all Islands, and of Sheba and Seba. Of the Queen of Sheba coming with royal Gifts to Solomon, we read, 1 King. 10. 1. and of others from all parts, Verse 24. 25. bringing Presents from year to year, according to which it is here added, Kings shall worship him, all Nations shall serve him: Yet not so much Solomon the first Son of David, that reigned after him, as Christ, to whom all Nations are given.
For he shall deliver the poor crying to him, &c. That is, The poor in spirit, as even Kings are, that have their eyes opened, for they see, that they have none other help, neither can they be saved, but by him alone, and for his care to save such as turn to him, he saith, Their blood shall be precious in his sight: That is, Because to redeem them from death he shall not spare his own blood from being shed.
He shall live, and to him shall be given of the gold of Arabia: so Vulg. Latin, but Hebrew, of the Gold of Sheba, which was also before spoken of; but Calvin, who followeth the Hebrew, expounds it of Arabia, And here the Gold with myrrh and frankincense brought and presented unto Christ by the wise men coming out of the East, seemeth to be prophesied of, only Sheba, from whence this cometh, lay South from Jerusalem, and they came from the East, but these two parts are so near one another, that one may be easily put for the other; Prayer shall be made for him, and daily shall he be praised: Junius, As long as he shall live, shall he give him of the Gold of Sheba, &c. Expounding it of Solomon and every righteous King succeeding him, for this still was the Blessing upon everyone of them, that they held other nations about under tribute, and so their Gold came into them yearly, and so greatly did the people joy in such a King, that they prayed God to save him, and spake honorably in his praise from day today: All which is true, but only the first words, As long as, are added, it being Hebrew, Only he shall live: being meant principally, of Christ, who liveth forever, and liveth in the Faithful, Gal. 2. 20. and to him is Gold given from Sheba, when from the uttermost parts of the Earth (by which Paraphrasis our Lord describeth the Queen of Sheba) riches are given to the erecting of Oratories, and Hospitals for his service, and the maintenance of his poor members, and other houses are built and endowed with revenues for the maintenance of his Ministers, out of the bounty of Kings and Nobles in their territories, lying from one End of the Earth to the other. For the next, And prayer shall be made for him: The word used is 〈 in non-Latin alphabet 〉 which may best be rendered still in him, because 〈 in non-Latin alphabet 〉 signifieth still, and 〈 in non-Latin alphabet 〉 is more used for In, then For, and so the meaning is, in Christ's name, and for his people's daily praising him, I shall not need to speak.
There shall be an handful of Corn upon the Earth: Vulg. A Firmament in the Earth: But Hebr. It is a little part or portion of Corn, so much as a man can hold in his hand of pure Corn; upon the top of the Mountains: He had said before, That the Mountains and hills shall bring plenty, Verse 3. Here the same is repeated again with this added for the magnifying of the mercy the more, that not only Corn shall grow upon the Mountains, but a little shall increase into a great deal, even upon the barrennest ground growing so lusty and strong, that the Ears being shaken with the wind shall rattle and make a noise by beating one against another, as the trees th •• be so tall in Lebanon, And they of the City shall flourish as the grass: meaning, That they should be full of Children. It is a description of plenty and prosperity, that should be in Solomon's time, and in the time of his Successors, that were godly: And being expounded of Christ's Kingdom, by the little corn upon the top of a Mountain we may understand the word, which at the first was but as a little Wheat sown in the Montanous parts of Judea, but increased wonderfully; filling all Countries, and flourishing and growing to an extraordinary height, as Mustard seed whereunto our Lord compareth it: And in the City of the Church, then shall the faithful be multiplied to a very great number, for the Church is as a city set upon an Hill.
And his name shall be forever, &c. This agreeth not to Solomon, but to Christ only, in whom all the Nations of the Earth are blessed. Therefore to God, who sent us such a King, is all Honor and Glory given forever: and he prayeth, that The whole Earth may be filled with his Glory: See the like, Esa 6. 4. And this was fulfilled, when Christ became glorious, and was most highly honored all over the World, all creatures bowing their knees to him, as to God the Father.
And here the prayers of David are said to be ended, whereby is intimated, that this was his last; but of the Psalms following, he made some also, as Psalm 86. 101. 103. &c. so that it appeareth, that his Psalms are not placed in order. Calvin thinks, that the matter of this Psalm only was dictated by David, but made metricall by Solomon: but what ground of this conjecture I know not.
PSAL. LXXIII.
A Psalm of Asaph.
OF this title see Psal. 50. and here are placed together ten Psalms bearing the same title, concerning Complaints and Meditations, Prayers and divers other things: And the words may be as well rendered for, as of Asaph: and therefore it is most probable that David made some of these also, as Psalm. 75. especially, which agreeth not to any man but a King. Yea Calvin doubteth not, but that this was made by David also, wherein he showeth with what temptations he was shaken in his faith about God's providence by reason of the prosperity of the wicked; but how that by consulting with the Lord he was supported, being assured that all things are moderated by God, so that destruction shall be to the wicked in the end, and salvation to Israel, and deliverance from all evil, although the wicked flourish for a time, and the righteous suffer and be in misery. Athersticall and worldly men contrariwise upon such grounds deny Providence, and magnify Fortune; as Brutus, that courageous and valiant man of Rome, when he was overcome by Anthony, said, Now I see that virtue is nothing, but all things are moderated by Fortune, whom he charged his children therefore to worship, as a godddesse of greatest power.
Truly God is good to Israel. Calv. Yet, or, but God is good: Expounding it as a speech, into which David brake, after that having wrestled with the temptation here following, the truth was cleared up unto him touching God's providence over his.
They speak loftily, they set their mouth to speak against heaven. He describeth the pride of wicked men in prosperity, they are in their own imagination so high, that they look upon, and speak to poor men as unworthy to come into their sight; yea they break out in their speeches against God himself, as did Pharaoh and Sennacherib.
Therefore his people return hither, and waters of a full cup are wrung out unto them. Hebr. Shall return hither, and full waters shall be wrung out to him: That is, the prosperity of the wicked being seen by God's own people, will prove dangerous to make them turn to speak wickedly also, saying, Is there any knowledge in God? can he tell how things go here upon earth, that the wicked who blaspheme his name, enjoy so great prosperity? if he doth, why is it suffered to be so? as followeth, Vers. 11. which words are not to be taken as some would have them, as spoken by the wicked before complained of, but by God's people moved by so great a temptation, to call in question God's providence ruling over all things: For even the faithful are sometimes greatly stounded, and ready to stagger in their faith through temptation, but in fine they recover themselves, as David did, verse. 17, 18. Yet for this, full waters shall be wrung out to this people. These their thoughts and speeches savouring of infidelity shall cost them abundance of tears, as Peters falling to the denying of Christ cost him. Calvin by these waters understandeth the tears shed by them, when they saw the things spoken of before, and no providence putting it self forth to be revenged.
Ainsworth following the Chaldee, by tears understandeth afflictions, as Psal. 80. 5. And one makes this Exposition upon it, this is the cause why they turn hither; that is, to speak against heaven, as the wicked are said to do, verse. 9. they have so many tears wrung from them by continual afflictions. Basil understanding this Psalm of the Babylonians, and God's people in captivity there, saith, by these words, His people shall return hither, is meant, out of captivity into Judea: and for the next words he hath it, Their days shall be fall; that is, they shall live long there: And Jerome not much unlike unto him, saith, that God's people shall, seeing these things, turn to him, and be found full of those days that be everlasting. But the word is 〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉 waters, not days, and therefore this Exposition falleth, and the first standeth best, because it is a future, shall be wrung out to them, not the present-tense followed by others.
If I say I will speak thus, I should offend against the generation of thy children. Heb. Behold the generation of thy children; I have transgressed. These words relate to verse. 13, 14. where David speaketh, as if he thought his labor in the way of piety to have been spent in vain, seeing the most impious enjoyed so great prosperity. But now, although he were hereby tempted to say so, he soon retracteth upon the consideration of the righteous generation upheld still by God's providence most miraculously, being but few and poor amongst so many proud and contemptuous persecutors. The meaning then is, I am tempted indeed to say thus, and through my weakness have thus murmured; but beholding God's providence over his little poor Flock, to uphold it amidst so many wicked, I confess I have transgressed, in saying so already; thus also Calvin. The Exposition of some others reading it, as hath been shown, taking it as a supposition, if thus, I should sin by discouraging the children of God from perseverance, is good, but because it agreeth not with the words, the first is to be preferred.
Untill I go into the sanctuaries of God. Here, and verse. 16. before going, he confesseth that he could not, neither can any man be resolved about God's just governing of the world by human reason, so that he may toil himself in searching into the cause of the prospering of wicked men in this world, and not of himself be ever able to find it out. But in the Sanctuary he saith, he found it, that is, saith Calvin, God's school, who teacheth by his Spirit those that seek to him, what the vanity of worldly things is, and that true felicity is to be had only in heaven. And if so, the wicked that shall never come there, are in the midst of all their worldly prosperity most miserable.
So (O Lord) when thou awakest thou shalt despise their image. Heb. (O Lord) thou shalt make their image contemptible in the City, and therefore the Vulg. is best here, Thou shalt bring their image to nothing in the City.
He compareth a proud rich wicked man's estate unto the estate of one in a dream, in which he seemeth to himself to be a demi-god, but awaking, he [Note.] is a poor miserable man indeed: So are the wicked, great, and rich men here, they seem to themselves and others to be of a sublime condition, and not as other men; but the time shall come when they shall awake at the last dya, or before that time, if ever they be enlightened, and then they shall see that all their pomp and pride was nothing, but as a dream. See the like comparison, Isa. 29. 7, 8. And if any beholding the glory of rich men here, think highly of them for this, when they are wicked, they are but in a dream. Yea, David himself intimateth here, that he was sometime so taken with these things in them, that he, as one in a dream, thought their condition most blessed. But now being taught of God, to whom he went, and thus finding that all this their glory was but momentary, and that they were such as should after death be excluded from true blessedness forever, he concludeth, that God should make all this their glory contemptible in the City of his Saints, the new Jerusalem, from whence they should be looked upon as most vile and base, as they had been by eyes dazelled for a time with their outward splendor, with fear and reverence.
He confesseth, since it shall be thus, that he was most foolish, even as a Beast in his former thoughts, of which he had spoken, verse. 13, 14.
Nevertheless thou art continually with me, thou holdest me by my right hand. Here the fatherly indulgence of God towards him, when he was so foolish, is celebrated, in that he left him not to himself to be carried away with so gross misprisions touching his providence, but held him by the right hand, by making him to know, and to be confirmed in the truth.
And hereupon he gathereth, that God will still guide him, and finally bring him to glory: as he looked to none else in heaven or in earth to be thus guided, but to God alone; and therefore he was no Papist, that desires help from the Saints departed, and from the Angels of God.
My flesh and my heart faileth: That is, I am of myself very weak to stand against temptations both in body and soul; but God strengtheneth me, who by my seeking to him is made my portion and inheritance forever, both to guide me aright, and to fill me with comfort beyond all worldly things.
PSAL. LXXIV.
Maschill, or Instruction of Asaph.
WHo made this Psalm we know not; some, because it concerneth not those times, when David or Asaph lived, conjecture it to have been made long after, either at the time of the Babylonish captivity, or of the miseries endured by the Jews under Antiochus Epiphanes: But this is no reason, for Prophets commonly write of things to come, as already done: and although there were some Prophets that might write in the time of the captivity, yet in Antiochus his time there were none. Therefore not to inquire further after an Author in those times, we may most probably conjecture it to have been made about the time that the other Psalms were made, either by David or Asaph. For the things complained of, they show that this Prophesy was either of the destruction of the Temple and City by the Chaldeans, or of the profanation thereof by Antiochus, or of the last overthrow of all by the Romans: For amongst Expositors, some are for one, and some for another: Calvin for both, that by the Chaldees and Antiochus: Jerome for that by the Romans. But I see no reason why it should not be thought to extend to them all. By the Chaldees the Temple ws burnt, and that with roaring and a great noise of crying by the Edomites, Down with it, down with it, &c. By Antiochus, or in his times, Prophets and Signs ceased; and a little before the destruction of Jerusalem, Pilate, as Basil saith, set up a Swines head for a sign upon the stones of the Gate, and the Roman Arms were set up upon the porch of the Temple, causing great trouble to the Jews: of all which something is spoken, Vers. 4, 5, 6, 7, 8, 9.
Lift up thy feet to the perpetual desolations. The word 〈 in non-Latin alphabet 〉 rendered feet, signifieth steps, or strokes, and it cometh all to one, whether way it be rendered; the meaning is, hasten to come and take revenge upon our eruell Enemies. The next words, Against every evil enemy in the Sanctuary, are rather a complaint; for being rendered according to the Hebrew, it is not against, but, every, every evil enemy the Sanctuary: that is, is in the Sanctuary: Then he showeth what they do there.
Thine adversaries roar, they set up their signs in the midst of thy congregation. Of which before in the preface to the P • alm.
A man was famous: Hebr. He was known as lified up on high. He aggravates the barbarous doings of the Enemies, by recounting with what cost and labor the Temple had been built in so stately a manner; the work-men that cut down, and fitted the Timber for this building, got them a name for their curious workmanship about it; but now the Enemies without, being moved at such work-manship with indignation destroyed all.
Neither is there any amongst us that knoweth how long. This showeth that the Babylonish captivity only is not here meant, because the time of determining that was set, viz. 70. years, and of the persecution by Antiochus 1335. days, therefore the destruction of Jerusalem by the Romans is also included: Of the desolation following after which there is no certain time set that man knoweth, for which it is here thus spoken.
Thou brakest the heads of the dragons in the waters: That is, of the Egyptians drowned in the red Sea, Pharaohs Nobles; For by Dragons such are set forth: and by Leviathan next mentioned, a great Tyrant, Ezek. 29. 3. Isa. 27. 3. So that hereby in this place, Pharaoh and his Hoast are meant, who adventuring to pursue Israel through the Red Sea, perished all there. And this is here recounted to move the Lord to show the like power again in doing for his people, and taking revenge upon their Enemies.
Thou gavest him to be meat to the people, inhabiting the wilderness: That is, Pharaoh with his Egyptians. who being drowned, were cast up upon the shore, and so their dead bodies became a prey to the Beasts of the Wilderness, whom he setteth forth by the name of people, as Solomon calleth the Conies, Pismires, and Locusts, Prov. 30. 25, 26. Joel 1. 6. Of dwellers in the Wilderness, see also Psal. 72. 9. And if men dwelling in the Wilderness be meant, the Egyptians were made meat to them, when their spoils came into the Israelites hands, who were then in the Wilderness; for thus it it said of the Canaanites, Numb. 14. 9. They are but bread for us: we may take it both ways.
Deliver not the soul of thy turtle Dove to the wicked: That is, of thy Church for her innocence, chastity, and weakness, being not able to defend it self thus compared, Isa. 38. 14. 59. 11. Ezek. 7. 16. Hos. 11. 11. Cantic. 4. 1. 6. 8. Matth. 16.
The dark places of the earth are full of the habitations of cruelty. Here some by dark places understand Caves or Dennes, where the innocent hide themselves for fear, but in vain, for the cruel find them out even there. Others, obscure and base persons, some such places as God appears not in to take revenge upon the wicked, for there they are bold to do any foul evil, and then think to lurk in secret places, that they may not be found out: But Basil best, the places where they are in the darkness of ignorance, not knowing God, are full of cruelty: and such were the Chaldeans, Grecians, and Romans then.
Plead thine own cause. The cause of his People is here called God's own cause, for that they being domineered over by the Heathen, the said Heathen without all fear of him, as an Impotent God, were bold to blaspheme his name.
PSAL LXXV.
At Tashehith, of this Title see Psal. 57.
AND hereby it seemeth to have been David's, yet he speaketh here, as a Type of Christ. For David being hitherto kept from the Kingdom, promiseth when he should come to it, to give thanks together with the Congregation, again, and to judge righteously; which as Jerome hath it, is spoken in Christ's person, who shall come to judge the World at the last day, when all people from all parts shall be gathered before him: Meant here by the Congregation, by him then to be received and judged according to their works; some being invited into his Kingdom, and others sent into Hell fire: So that we ought patiently to bear Injustice and wrong in the mean, for then each one shall have right.
The Earth and all the Inhabitants of it are dissolved, I bear up the Pillars thereof. This saith Calvin, is commonly applied to Christ thus, When I come down to the Earth, I find all men in a weak and frail case, but I by my grace and spirit, put them into a firm and stable condition, to live to Eternity. But he thinketh this overcurious, and preferreth another, that although the Earth be in a dissolving condition, by reason of the waters whereupon it is founded, yet God makes it firm and stable, as a Building supported by most strong Pillars. But another better, the Land of Israel is all over in an ill case, ready to be dissolved and weakened, to the great endangering thereof, by reason of the Warrs betwixt Saul's house and David's; but David's endeavor was, as soon as might be to settle it and the people in a more stable condition. Thus so far as the words concern David rightly, but as they concern Christ, we may understand them as hath been said, out of Calvin first, but by him censured as too curious.
The next words, Verse 4. 5. show how men may be established. I said to the fools, deal not so foolishly, and to the wicked, lift not up the Horn, &c. Hebrew, To the mad deal not madly. For mad men do as foolishly, as natural fools: There are two Vices which make the Earth out of course, Wickedness and Pride, against both these he giveth warning here, calling wickedness, folly or madness, and pride, lifting up the horn on high, and speaking with a still neck; that is, Not regarding either God or man, to blaspheme both; and he addeth Selah, that it might be well marked by all that would stand firm, and not have a fading and melting Estate. And he yieldeth a good reason hereof, Promotion cometh neither from the East, &c. Wouldst not thou then be pulled down, but set and kept up, deal not foolishly, neither be proud.
For in the hand of the Lord there is a Cup, and the Wine is red. Hereby the red fiery anger of God against the wicked is set forth, for this is commonly meant by his Cup, Psal. 11. 6. Jer. 25. 28. Ezek. 23. 31. 32. Hab. 2. 16. And it is said to be mixed, meaning, that it is ready prepared, as Prov. 9. 2. Revel. 14. 10. He poureth it out, or of it he poureth out, by afflictions coming even to his Children, Jer. 25. 17, 18. 28, 29. but to them for their greater good, The wicked shall drink the dregs. Ezek. 23. 34. Isa. 51. 17. For as the dregs be at the bottom of a Vessel, and come out last, so the wicked having long lived in prosperity, shall finally suffer, and suffer more grievously, then any of the righteous ever have done; Aches and Pangs in all parts [Note,] of the Body, Imprisonment in dark Dungeons, tormenting fire, loss of all their Goods, and horror of conscience for a time; but in everyone of them, there shall be a Conflux of all these, and that forever and ever, World without end.
All the horns of the wicked will I cut off. That is, Their Strength, Power, and Dominion, so that they shall have none anymore; but the Power, and Dominion, of the righteous shall be great: This is spoken in the person of Christ, who at the last day shall thus abase all the Wicked, and exalt the Righteous to the glory of his Heavenly Kingdom, to the sitting upon Thrones, and ruling over Nations.
PSAL. LXXVI.
On Neginoth. Psal. 5.
THIS Psalm seemeth to have been compiled, not as some think, when Jehosaephat had so famous a victory over the Ammonites, Moabites, and Edomites. 2 Chron. 20. but when Senacharibs host was confounded before Hezekiah. So Calvin, Junius, and Basil saith, that in Hexaplo it is added in the title, De Assyrijs, and the argument of it is such, that it very well agreeth to that overthrow. Because the Place, from whence it came, is said to be the Tabernacle, the dwelling of God in Zion, or Salem, that is, Jerusalem, for Hezekiah did but come up hither, to spread the proud Tyrants Letters before the Lord, and to pray: and the Night following was that great slaughter in his army, when Shield, and Sword, and Bowe, were broken, they that came with them being slain, to 185000.
Glorious, excellent art thou above the Mountains of prey: That is, Above all Heathen Kings, who carry all by strength, being like savage Beasts, inhabiting Mountains, where there is a covert of Trees and Bushes, from whence they come forth from time to get their prey: so the Tyrants of the World, and Sennacherib in particular, by his great strength, made a prey of other Nations, striking Terror into them where he came, but now one more terrible had confounded all his power, seen only for further declaration, how the Sword and Bow were broken, Viz. the men that handled them being smitten, slept their last sleep, and so there were none to use them.
Thou didst cause Judgment to be heard from Heaven, That is, Thy destroying of so many thousands upon such a sudden was sounded abroad in all parts, and because this Judgment came so apparently from the God of Israel, it could not be thought to come by casualty, but from him that sitteth in Heaven, even the almighty God. And through hearing thereof the Earth, that is, men of the Earth, enemies to Israel, feared and were quiet, not moving War anymore against Israel, all the days of Hezekiah.
The Wrath of man shall praise thee: That is, What preparations of Warr soever be made by wicked Heathen against thy people, by confounding them, when they are most outrageously bent to destroy them; thou shalt have praise, as being for this acknowledged most potent. And whereas Enemies still remain no less fierce, thou shalt hold and curb them in so, that they shall not be able to hurt thine.
Vow and pay, Because all your help depends upon God: vow in time of danger Gifts and Sacrifices, if God shall deliver you, and pay them, Numb. 30.
He shall cut off the spirit of Princes: That is, by taking away their contage, and infatuating their counsels, so many as are enemies to his Church, being terrible to such Kings: and of this sort most are, for which he speaketh thus in general of them.
PSAL. LXXVII.
On Jeduthun of Asaph.
TOuching Jeduthun, see before, Psal. 39. Jerome saith that these words of Asaph are not in the old Copies.
Basil will have this Psalm to be concerning the Jews in captivity; and this is not improbable, because verse. 7. he saith; Will the Lord cast off forever? but he correcteth himself, verse. 10. saying, This is mine infirmity, I will rememember the years of the right hand of the most high. For the Church of God was then so long in misery, that it made the Prophet, who wrote this, foreseeing it by the Spirit, to speak so, as it were through some despair: But considering that there was a time set, viz. 70. years; he correcteth himself, confessing it to have been his weakness, because the number of years when God's people should be delivered was set, and that number they should not pass, but come at the end thereof into the favor of God again to be delivered.
I cried unto God with my voice, and he gave ear unto me: Before that he complaineth, he beginneth with an acknowledgement, that God had in times past heard his prayers; that recounting this, he might now be the more confident, and not despair. And it is necessary for everyone of us to keep a [Note.] remembrance likewise, of that which God hath done for us, for the further confirmation of our faith, when we are in greatest straights, and are long suffered thus to lie therein. For whosoever was the Writer of this Psalm, he propoundeth himself as a leader to the Church of God, and everyone of the faithful being in distress. And as Jerome noteth, he did well at such times to cry unto the Lord, whether he had lost his Goods, or his Country, or his Liberty, for he that crieth to the Lord, and hath him, hath all things. [Note.]
My soar ran down in the night and ceased not, my soul refused to be comforted, Hebr. For my soar, is, 〈 in non-Latin alphabet 〉 My hand, and therefore by Calvin rendered, My hand was poured out, or streched out, expounding it, I lifted up my hands unto God in prayer, not only in the day, but in the night also continually, although I found no comfort, a notable example for us to perservere in [Note.] prayer, even when we cannot prevail for a gracious answer, but are still under Sufferings, for at length we shall, as the Widow with the unjust Judge.
I considered the days of old, I cast to remembrance my song in the night: That is, both the gracious dealing of the Lord with his people in delivering them out of Egypt, and what matter of praise hath in times past been ministered unto me, making me to break out into singing even in the night: And hereupon I have made a diligent search, why I should now cast away hope of obtaining mercy anymore, verse. 7. and find that it is nothing but my own weakness whereby it cometh to pass, that I thus fear a rejection forever, verse. 10. seeing God will never be unlike to himself, full of grace and mercy to his people, as he hath always heretofore been, verse. 11, 12, 13, &c. to the end of the Psalm.
Thy way O God is in the Sanctuary. saith Calvin, not seeing how any good construction can be made of these words, if it be rendered Sanctuary, read it, in sanctity, or holiness; but this is far from the mind of the Prophet: And if by Sanctuary we understand Heaven, the sense will be good thus; Thy way is on high, far exceeding the reach of man, and therefore he must be instructed from above, that would see into the reason of God's doings; or though he cannot, he must acknowledge the righteousness thereof; howsoever, resolving that this is the cause, for that they are so sublime. Or by the Sanctuary, understand the Sanctum Sanctorum, which was some resemblance of Heaven, as the word is used before, Psal. 73. 17. 68. 24. For as the things in heaven are hidden from our eyes, only we see them by faith: So the things in the most holy place, none might go in or see them upon pain of death, but the high Priest only, and that but once in a year.
Who is so great a God as our God? This is not spoken, as granting that there be more God's, but to convince them of extreme folly that worship any other god, or that submit not unto God, acknowledging the justice of his ways, although they cannot see into the reason, since he is so great and high, and so are his ways, that man cannot comprehend them.
Thou hast redeemed thy people with thine arm, the sons of Jaacob and Joseph: That is, out of Egypt with a stretched-out arm, smiting the Egyptians. And this People he distinguisheth into two, Jaacob and Joseph, Judah and Israel, whose head was Ephraim, that came of Joseph, and was most populous.
The waters saw thee, the waters saw thee and feared. Here he instanceth in some particular most mighty acts done by God for his people, when he redeemed them out of bondage in Egypt: he first divided the red Sea, then the river Jordan: and the waters are said to have seen & feared by a Prosopopeia, because they did, as if they had seen God coming to pass through them with his people, and therefore gave way by dividing themselves out of fear and reverence: which is spoken for the reproof of those men that will not see to [Note.] fear so mighty a God, but by hardening themselves, incur his heavy wrath and displeasure.
The clouds poured out water, the skies sent out a sound, thine arrows also went abroad. Heb. for Skyes is 〈 in non-Latin alphabet 〉 properly signifying thin things, metaphorically the Clouds: and so it is best to render it, because that from Clouds, and not from the Skyes, the Thunder cometh. It is most probable, as Calvin hath it, that the hideous tempest sent upon Egypt, when Thunder and Lightning, Hail and Rain with Fire, fell to the destruction of Come and Cattle, and all things in the fields, is meant.
The voice of thy thunder was in the heaven, &c. The earth trembled and shook. This is further added, to show the greatness and dreadfulness of God the more, the thunder and lightning upon mount Sinai being meant, Exod. 20. 18. and the quaking of the mount, Ch. 19. 18.
Thy way is in the Sea, thy foot-steps are not seen. That is, the way whereby thou leadest thy people through the red Sea; which returning to the course again, the print of the foot-steps there made remained unseen ever after.
PSAL. LXXVIII.
OF the title Maskil of Asaph, it hath been often spoken, only here saith Jerome some copies have the Prophet Isaiah for Asaph, by the error of the Scribe that copyed it out. For the Psalm:
Give ear O my people to my law. Here the Lord is brought in speaking, to make all men to attend the more; and by Matthews applying it to Christ, Chap. 13. 35. it appears, that he is the Lord meant in that place: So likewise Jerome, the Lord Christ speaketh, verse. 1, 2. Then ver. 3. the Apostles. But Calvin denieth the Lord to be here brought in speaking, affirming that the Prophet who wrote the Psalm saith thus, as was common with Prophets to do, to speak as if the Lord spake, because of his Spirit speaking by them. This indeed is true, but that it holdeth not here, appears by Matthews application, which is above all conjectures of men. And how could any Prophet say, My People and my Law, as it is here spoken? It is Christ then, who is brought in speaking in this place, and his Law of faith, to which he biddeth us give ear. And he calleth that, which he was about to say Parables, sayings hard to be understood, and sayings which were dark, and not so well understood in former Ages; this task being reserved for Christ, to open the mysteries of the Kingdom of Heaven, viz. Of his Incarnation, Passion, Resurrection, Ascension, coming again to Judgment, and forgiveness of sins, and deliverance from Hell and Death by his Death.
Which we have heard and known, and our Fathers have told us. These are the words of the Apostles, who conversing daily with Christ, and hearing him, and reading the Prophets, that tell in their Writings the things following, especially Moses, shown them to others, their Disciples, and they to another Generation. For the setting forth of the Prophets by the name of Fathers, see Act. 13. 25.
For he established a Law in Jaacob. Here to show the difference betwixt the new Covenant and the old, it is first shown, as Jer. 31. 31. that their Fathers in those times, even almost whole Generations, brake God's Laws, being stubborn and rebellious; but their Children, the true Israelites under the Gospel, should not do so. And the rebellion of Israel is amplified further, under the name of Ephraim, of which Tribe Jeroboam was, Verse 9. The Children of Ephraim being armed and carrying Bows, turned backward in the day of Battle. Which is spoken, in alluding to the revolt of the ten Tribes from David's house in Rehoboams time; and figuratively of Heretics, who being of the Church of Christ, which is one Kingdom, Apostatize, and so make a division, dividing themselves from the truth, and so from his Kingdom: that without recanting, they shall never be made partakers thereof. It is thought also by some, because they are said, when they carried Bows, to have turned their backs; that this is spoken according to the History, 1 Chron. 7. 21. 22. or 2 King. 17. Whereof mention is made again, Hosea. 10. 6, 7, 8. &c. Which indeed was the Judgment upon them pointed at for their foul Idolatry, in which regard they are said to have broken God's Covenant, Verse 10. And not to have remembered what he had done for them.
Having touched upon the wondrous things that God had done for them; here he falleth to an Enumeration of them, beginning with those in Egypt, which he first speaketh of only in general; then having inserted the wonders done after these upon the Sea, and the Rock flowing with water, the Cloud and Pillar of fire, his feeding them with Manna, and Quails, and their often sinning, and his punishing them; he returneth again to the wonders done in Egypt, from Verse 43. to Verse 52. In the next place he recounts what he had done for them in the Land of Canaan; planting them in, and casting the Canaanites out, Verse 54, 55. But they being so graciously dealt with, committed Idolatry, as is shown many times in the Book of Judges, and were plagued therefore by being given into the hands of their Enemies, but calling upon God they were delivered, and their Enemies, especially the Philistines, were destroyed in Samuel's time: and getting strength again in Saul's time, God raised up David, and by him confounded them, and provided well for the welfare of his people; placing them as Sheep with such a Shepherd, who is commended for his exceeding great care in guiding and feeding them.
All which being historical, and I have written upon all the Histories already, upon the Pentateuch, and the rest of the historical Books, I spare therefore to writ again more upon the same things; only the Reader shall understand, that because we are in this Psalm prepared to hear Parables and dark things, Jerome setteth forth things concerning the Gospel, darkly figured out in these Histories, and Augustine likewise.
By Egypt, this World being understood, the state of corruption, out of which to deliver us, great wonders were wrought by Christ, he, the Son of God did many miracles, and finally gave his life as a ransom for our souls, and arose again, and ascended up into Heaven.
He caused them to pass through the Sea. When through Baptism into the State of salvation, 1 Cor. 10. 1. Which was also set forth by the Cloud, Verse 14. For it is said, They were all baptized in the Sea and in the Cloud. He led them in the night by a Pillar of fire. That is, His spirit, oft compared to fire, and hereby set forth, Act. 2. and promised to lead into all truth, and that by means of the word preached, which is a Light, Verse 15. He clave the Rock and gave them waters. This Rock was Christ, 1 Cor. 10. 1. 2. Who stood and cried, if any man thirst, let him come and drink, and the water that I shall give, shall be Rivers of water, &c.
They tempted God by asking meat for their lust. The Pharisees tempted Christ and asked a sign, after wonderful signs of his power shown; but he answered, no sign shall be given, but that of Jonah, as he was three days and three nights in the Whales belly, &c.
Though he had commanded the Clouds above, and opened the doors of Heaven, and rained down Manna. This was done, when he taught himself to be the bread which came down from Heaven: For when Manna was rained down, for all that would gather it; but they remained still incredulous, therefore he gave them the sign of his rising from the Dead: so he sent an East wind, and rained fowls, and they ate their fill; but whilst the meat was in their mouths, his wrath brake out against them. Whilst they were talking of his rising again, seeking how to blindfold men's eyes that they might not know it, most heavy Judgments seized upon them from time to time; as may be seen in my Continuation of the sacred History, till Jerusalem's destruction.
For all this they sinned still. Having suffered by the Plague at Kibrath Hattaannah, Num. 11. 33. So the Jews after Christ's Resurrection continued still to sin by infidelity, and persecuting Christ, and were diversely consumed, and spent their days in vanity, looking in vain for another Messiah: which was when they were scattered, despised, and destroyed in other Countries. Verse 34. When he slew them they sought him, but with a dissembling heart. Which according to the history was verified in the time of Judges, then they were spared, and not wholly destroyed, according to the mystery: when they, lamenting after the Messiah to come, weep and pray to God, being yet nothing reformed from their inveterate infidelity, find this pity yet, that they are not all destroyed; but the Nation still continueth in many parts of the World, in great numbers. Verse 42. They remembered not his hand in the day that he delivered them, but forgot how he had wrought his signs in Egypt. Then he reckoneth up the signs, 1. Turning their waters into blood, setting forth the teachings of Philosophers, discovered to be corrupt, that men cannot now drink thereof; but the Fishes that do, that is, They who still are addicted to them against the preaching of the Faith, do all die. 2. Flies, setting forth the Sect of the Cynics, a sort of Philosophers teaching, that men might live as Dogs, or other Beasts, doing what naturally they incline unto; but hereby they are devoured who are drawn by them. 3. Frogs, that is, Poets, by croaking with their Verses, setting forth things tending to the teaching of many God's, and some most vicious, to the corrupting of the Readers. 4. Catterpillers, setting forth Fornication, which eateth up the Fruit, although no such danger seemeth by the still coming on thereof to be feared. 5. Locusts, setting forth dissensions, because the Locusts are without a King. 6. Hail, setting forth God's Judgments to terrify sinners. 7. Evil Angels, that is, Devils possessing and tormenting many, and being cast out, entering into their Swine. 8. He slew their first born, that is, Principalities and Powers before ruling over them. Thus Jerome, but nothing satisfying: Augustine judgeth Rivers to be turned into blood, when the causes of things are carnally thought of, the Frogs most loquacious vanity, aerugo or mildew, put for Caterpillars, that which secretly hurteth; the Locusts, malice hurting by false witness, Hail, rapine, and robbery, &c. And he noteth that three Plagues of Egypt are here omitted, Lice, Soares, and Darkness, and other three not mentioned there, are inserted, Mildew, Hoare Frost, and Fire. And from hence he gathereth something mystical to have been meant: But neither is this of Augustine satisfactory, because the evils which he speaketh of, come not from God, but man's own corruption, and indeed he leaveth everyone to his own liberty, what to anderstand hereby; only pressing this, that other things are hereby darkly set forth. Ainsworth, who is also for Christ brought in speaking, Verse 1. and for things under the Gospel meant, though darkly set forth, will have the Rivers turned into blood, the third Vial powered out upon the Throne of the Beast, called spiritual Egypt meant; for then also the Rivers are said to be turned into blood: By the Frogs, those unclean Frogs, which go out to gather the Kings of the Earth to Battle: By the Locusts, the Locusts spoken of, Revel. 9: 3. 4. By the Hail, the Hail of a Talent weight, Revel. 16. 21. And the evil Angels he expoundeth, Angels of evil; That is, Moses and Aaron, who brought evil tidings to Egypt of Plagues, which also followed. But this last of his I subscribe not to, for the words are evil Angels; intimating, that although it be not expressed in the History, yet by the ministry of evil Angels or Devils, God brought those Judgments. For the Devil brought down fire upon Jobs Cattle, and a fierce wind upon his Sons house, and a Bile upon his Body. Calvin contends, that good Angels may be meant as well as evil; because sometimes they have in executing Judgments been employed, as in killing the first born in Egypt, and 185000. in Sanneheribs Hoast; saying, That they might be called evil Angels, for the evils in Egypt done by them: But what need is there of fleeing to this shift? when the words are plain, evils Angels, and not Angels of evil; yet for the mystery of these Plagues, neither Calvin nor Basil, nor others say anything; and for those that have hitherto said, neither Jerome nor Augustine do herein speak probably, because under wonders, other wonders wrought by a divine power must be meant, which Christ wrought for the confounding of spiritual Enemies to Christians, who are true Israelites, and for their redemption from spiritual servitude, whereunto the mysteries found out by them do nothing appertain; and the things figured out by them, must be things done before in order to redemption, not after, as Ainsworth understands it. I conceive therefore, that the things darkly set forth hereby, were the wonders done by Christ, to confound the wicked Jews, and to work faith in the Elect amongst them, that they might be saved from sin and infidelity, in which the Pharisees sought to hold them. For as Moses came with miracles to deliver out of Egypt and Bondage, so Christ from spiritual bondage; and as Moses was opposed by Magicians, so Christ by Scribes and Pharisees: therefore he wrought miracles also for conviction: Only herein was the difference, Moses wrought wonders destructive, Christ wonders preservative: he turned water into blood, Christ water into wine, he brought Flies and Frogs, and Locusts, and Catterpillers, destroying the fruits of the Earth, and annoying it: Christ increased a little of these Fruits, five Loaves and a few Fishes by blessing them, so that he herewith fed five thousand men: He smote both men and Cattle with Hail, and thunder and lightning, that they died, Christ made some alive that were dead, and saved from Death the diseased and sick; he was an instrument to bring all manner of wrath and evil Angels amongst them: Christ cast out Devils, and did all manner of good, giving sight to the blind, hearing to the deaf, speech to the dumb, limbs to the lame, and cleansing to th leaper, and when the Sea was tempestuous, appeasing it: He slew their first born, thus causing an horribble cry in all the land of Egypt. Christ saveth all the first borne, or by saving makes them so: for thus they are called, Heb. 12. 23. & to the same Effect it is spoken, Revel. 1. 6. seeing the first born were God's Priests in every family, and so their joy is unspeakable, making them to sing even at midnight. Whereas some judgments, as of the Lice, and Darkness, and Biles, are omitted here, it was because Light was before spoken of, which is opposite to Darkness, and Lice and Biles, and Murraine amongst Cattle are opposite to good done to the Body; of which sort of Evils enough are set down, though these be omitted.
He made his own people to go forth like sheep: Here it is alluded to Christians going out from Jerusalem, a little before the Destruction thereof, to Pella, and from thence into all parts to preach the Gospel, to the subduing of Countries and Nations. After which, yet even they that embraced the faith, as the Jews being possessed of the Land of Canaan, foully sinned by Idolatry, as their Fathers, other Heathen had done: only the God's whom these Fathers had served, were imaginary famous men and women in divers Countries; the Divi, or God's of Christians, men famous for Faith, as Peter, and Paul, and John, &c. whom they began to call upon, after the second Spurious Nicene Council about Anno 600.
Then God was wroth with Israel, and smote them with the Sword: That, is, Christians by the Turk, who after this, subdued many of their Countries.
Then the Lord awaked as one out of sleep, and smote his Enemies: This is a Judgment yet to come, according to the Mystery, when Magog, that is, the Turk, shall be destroyed.
He refused the Tabernacle of Joseph, and chose not Ephraim: This was verified according to the Letter, when the Philistines were utterly subdued by David, and he reigned over all, Ephraim not yet having a King by itself: and mystically it shall be fulfilled, when all Nations shall be brought in under the obedience of the Gospel of Christ, Ephraim, that is, Idolatry, of which Jeroboam of Ephraim was the Author, being quite put down in all places forever.
PSAL. LXXIX.
THis prayer is thought by Calvin to have been made, either when the Temple was destroyed, and the Jews by the Chaldees, or in the time when Antiochus afterwards persecuted the Church. And it seemeth to relate to the same times with Psal. 74. only I take it not to belong to the Destruction of Jerusalem by Nebuchadnezzar at all, but only by the profaning thereof by the foresaid Antiochus Epiphanes. So Basil, for he complaineth only of the Heathens coming into, and defiling the Temple, and casting the dead to the fowls and beasts.
For these words, They have laid Jerusalem on heaps, The vulgar hath, they have made it, Custodiam pomorum: but the word signifieth nothing but heaps: for although the City were not then ruinated, yet so many were slain for refusing to obey the Heathen Kings commands, that there might be heaps of their dead bodies cast out in the streets, and in these, Jerusalem is said to be laid to heaps, the continent being Synecdochically put for the content.
This Psalm is altogether spent in complaining and praying, being easy to be understood, till Vers. 11. where he saith, Let the sighing of the prisoner come before thee, preserve those that are appointed to die: Which although Calvin applieth to the captived in Babylon, yet it may bettet be expounded of them that were taken in the days of Antiochus, and imprisoned, and then brought forth to be executed, as the Mother and her seven Sons, for refusing to break God's Laws, by eating of swine's flesh; and many more, for not sacrificing to Idols.
The Church is taught to pray for Revenge in abundance, meant by seven fold, to be taken upon them that spake reproachfully of God, to show that we must not for private wrongs imprecate any, but for manifest blasphemy against God; for such shall surely bear their sin.
PSAL. LXXX.
Of the Title of this Psalm, Shushannim, and Eduth, see before Psalm. 45 and Psalm 60.
THIS Psalm is by some thought to be made in way of praying for favor to all Israel, mention being made of Joseph first, as of one unkinkdly sold by his Brethren into Egypt, of whom yet God as his Sheapheard had a care, and in him of an whole flock to come of him. From his seat On Cherubims, he is prayed to shine before Ephraim, Manasseh, and Benjamin. These, saith Basil, being named, and all the other Tribes understood, because of Joseph came Ephraim and Manesseh, and Benjamin came of the same Mother with Joseph. Ainsworth thinketh them to be thus named, and these three in particular, next the Cherubims in the most holy place mentioned, because these Tribes pitched about the Tabernacle westward, and were appointed to remove first after the Tabernacle when it went forward: but Calvin better, it is a prayer for rhe ten Tribes carried into captivity. 2 King. 17. for their comfort and support of their Faith in that time of Misery: there being no reason else, that Judah should not be spoken of; which was the chief Tribe, but because the Kingdom of Judah stood still many years after. And if it shall seem unworthy for the gross Idolatry therein committed, to be thus specially commended to God, he saith, there were in Elijah his time seven thousand that bowed not their knees to Baal, and that they were sometime justified above Judah: and Hosea 6. they are blamed for not being sorry for the affliction of Joseph: But he saith nothing all this while of that which might be objected, touching Benjamin; he went not into captivity with the ten Tribes, for he was of the Kingdom of Judah, but he might be named together with Ephraim, and Manasseh, with relation to Numb. 2, 17, 18. because they three pitched towards one quarter of old, and therefore now the Prophet puts them together, although the Argument in hand concerned the Kingdom of Israel only.
The Saving, which he speaketh of, Verse, 3. was by delivering them from captivity, and it is said by the faithful, How long wilt thou be angry with our Prayers? Meaning, How long wilt thou continue in anger against us? and therefore not be moved to show us mercy, when we pray unto thee?
Thou hast made us a strife to our neigbbours, That is, The Assyrians, who sometime rail upon us, and sometime deride us, as Masters and Conquerers, as their Captives and Slaves, for which such abundance of tears were wrung from them, that they say, they were given them for drink.
She sent out her boughs to the Sea, and her branches to the River,: He compareth Israel to a vine, as also Esa. 5. 1. to move the Lord the more to compassion, since it stood not with his good pleasure to see the vine so carefully broughr and planted in Canaan by him, and preserved to such a gronth, to be now destroyed by wild Beasts; like unto whom the Assyrians were. And they speak of the Sea and the River, that is, Euphrates, often said to be the bounds of Israel's Inheritance.
And the branch which thou madest so strong for thyself, Hebr. The Son: whereby Israel is in want, sometime called a Vine, and sometime called a Son, as Exod. 4. 22. The Cald. for Son hath the King Messiah, but why it should either be rendered a Branch, or paraphrased upon, The King Messiah, I know not; the sense being good, if we read it a Son, as hath been shown. For Israel was by God made too strong for the Egyptians to hold, when God would have him come forth to sacrifice to him in the wilderness. And the same, that is here called a Son, is called The man of thy right hand: Vers. 17. As Benjamin by Jacob, Gen. 35. 18. but this man, by whom a Body politick consisting of many men, is understood, is also set forth in the plural Number.
They perish at the rebuke of thy countenance: If God's Countenance were not in the light thereof lifted upon them, as it is here prayed, Make thy face to shine upon us, V. 19. They were undone forever, and must perish from being a Nation in the Country where they were captives.
PSAL. LXXXI.
Of Gittith, here mentioned, see before, Psalm. 8.
THis Psalm was made to be sung upon festival days, wherein they stir up one another to the praising of God. For the Instruments whereupon they praised God, see Psal. 33. 2. whereas he saith, This was a statute for Israel. V. 4. See this ordinance for it, Exod. 23. 14. Numb. 28. 29. whereas it is added, Verse 5. This he ordained in Joseph, when he went out through the land of Egypt, Heb. he put it for a testimony in Joseph, in his going abovt the land of Egypt: So spoken, because Egypt lay low, and therefore, he that went from thence, went upon Ground above that land to go into Canaan. Ainsworth saith, that the word sometime signifieth from, 2 Chron. 33. 8. or against, Exod. 11. 4. 5. for their going out was against Egypt, as being to the destruction thereof. But why is Joseph named, who was but one of the Sons of Israel? Ainsworth, because the Tribes that came of him were the chief, till that Judah was chosen for the Kingdom, in respect of his excellency above them all by God's singular providence in Egypt, wherein he was so highly advanced, and be a Savior to the rest in time of Famin. I heard a language that I understood not: This is spoken in the person of Joseph, who at his first coming into Egypt understood not their language, and by the going abovt the land of Egypt before spoken of, the Cald. understands Josephs going togather up the Corn in the seven plentiful years to lay it up.
His hands were delivered from the Pots. That is, From making Pots: for though their making of Bricks only be spoken of in the History, yet the making of Pots being a like work, and more art with the hands being shown herein, it is not improbable, but that they made Pots also. Ainsworth renders it Baskets, saying, That Baskets, or such Vessels were meant, as wherein they carried the mass of Clay, which they wrought.
I answered thee in the secret place of thunder. Here is a Commemoration of that which is said to have been done, Exod. 14. When the people of Israel being pursued by Pharaoh, cried to the Lord, and he went in the black Cloud, and set himself between the Israelites and Egyptians, and when Pharaoh followed into the Sea, God is said to have taken off the Chariot wheels, and to have troubled his Hoast, which was doubtless by thunder, and it is said, From the secret place: Because God was as it were, in a secret place hidden in that Cloud. Of a black Cloud, wherewith God covereth himself, see Lament. 3. 44.
Open thy mouth wide and I will fill it, That is, Ask good things abundantly of me in faith and obedience, and I will satisfy thee in all thy desires: It is the same in effect, with Matth. 7. 7. Ask and ye shall have, and whatsoever ye ask in faith shall be done for you. So that the cause, why we want [Note.] good things, or have them in so small a measure, and scantily, is, because we want faith to set us awork to open our mouths and hearts in prayer so wide as we should, and are bidden to do.
So I gave them up to their own hearts lusts. For sin God leaveth men to sin, till they come to deserved destruction. Thus the Gentiles were for their gross Idolatry given over to a reprobate sense; and Israel had their hearts made fat, that seeing they might not perceive, to keep them in their sins, and from healing: And this is the heaviest of all Judgments, as being a certain [Note.] forerunner of utter Perdition. And they shall walk in their own counsels; this is spoken in the Future, as relating to the times of the Gospel, especially Matth. 13. 12. Rom. 11. 8. 9.
The haters of the Lord should have submitted themselves unto him. Hebrew, Should have lied unto him. that is, If Israel had been obedient, the Heathen who hated him so deadly, for the true God's sake and their Religion, and came vantingly against them, saying, That in such a time they would subdue all the power of Israel, and make slaves of them, should have been proved liars, because they should not have prevailed, anymore, then Sanneherib, full of so great brags, did against Hezekiah; or Jezebel, that threatened Elijah, cursing her self, if she took not his life away by such a time; did against him; Whereas some expound it by friendly submitting to God, it agreeth not so well; for even the Enemies that were brought under Israel sometime, submitted not to the true God, either friendly or truly, but by compulsion only became Tributaries, adhering to their own surperstitions still. Such as did, as the Gibeonites, turned to him unfriendly, being those Saints, that were after called Nethinims. But their time should have endured forever. That is, Israel's in Canaan, enjoying it as an Inheritance always, and never driven from thence.
I would have satisfied thee with the finest wheat. Hebrew, With the fat of wheat, and honey out of the Rock. That is, Thy Land, in which thou shouldst always have lived, should have brought forth fruits of the best sort plentifully; and as it was said to be a Land flowing with Milk and Honey, so should the honey, to be found even in the holes of the Rocks, never have failed, but been supplied abundantly.
Note that obedience procureth all worldly blessings, and sin, scarcity and [Note.] famine, that as we pray against the one, and for the other, we may endeavor to lay a foundation accordingly, all our days.
PSAL. LXXXII.
GOD standeth in the Congregation of the mighty, he judgeth amongst the God's. In this Psalm the pride and corruption of Judges is taxed and threatened; they are called God's, because invested with the power of God, the power of life and death, as Pilate said to Christ: knowest thou not, that I have power to put thee to Death, or to loose thee? as being the men spoken of, Matth. 10. 28. But they have power only as under Judges, how great soever they be, yea even Kings themselves: for there is a Judge amongst them, that shall be their Judge, so that they can be in no place, but he is present to note their Proceedings, and if they be unjust, to judge them another day with the greatest severity. Of this the Heathen themselves were not ignorant. Witness the saying of one of them, Jupiter hath Empire over Kings themselves, who is famous for the Gigantean triumph, moving all things with his eye-brow.
How long will ye judge unjustly, and accept the person of the wicked? Seeing God is ready to judge and condemn even you, how great and proud soever, thinking that ye may do what ye lust; how is it, that ye think not upon this, to repent of unrighteous Judgment giving, whereunto ye have been drawn, through respect to the persons of the wicked? for in judging ye ought to have no respect of persons, Levite. 19. 15. Deut. 1. 17. 16. 19. And he mentioneth the wicked saith Calvin, because the righteous seek not either by bribes or favor to their persons, to have Justice perverted, but this is the practice of the wicked only, and such is the corruption of nature, as that although there be no means used, yet corrupt men are most inclinable to favor them.
They walk on in darkness, all the foundations of the earth are out of course. A complaint against corrupt Judges: they may be taught, and told indeed what they should do; but nothing will enter into them, to make them amend, but they will still go on in this gross sin of judging unjustly, & so in darkness; for what is it to walk in darkness, but in sin? John 3. 19. 1 John 1. Rom. 13. 12. Yea they are so set upon this, that they will thus go on, though all the foundations of the Earth be moved, as the Hebrew word signifieth: For as Justice and Judgment in Kings and Judges, are a means to establish the Common-Wealth, so Injustice overturneth it, and makes it ruinous.
I have said ye are God's, but ye shall die like men, and fall as one of the Princes. That is, Verse 1. I have so called you, but this your grat glory hath so dazzled your eyes, that ye walk in darkness, and therefore shall come into utter darkness; dying not only as all other men shall do, being mortal, ever since sin first entered into the World by Adam, but as heathen Princes, everlastingly; for whom the greatest sufferings by that Death await, as they have had the greatest glory in this World.
Arise O Lord, judge the Earth, for thou shall inherit all Nations. Seeing men that are Judges be so corrupt, and there is no hope, but that they will always be thus; come thou (O Christ) the righteous Judge of all: for all the Nations of the Earth shall be one day thy Kingdom by right of Inheritance, when there shall be no such Judges anymore, but everyone shall be justly judged according to his works.
PSAL. LXXXIII.
THis Psalm is by Calvin referred to the time of Jehoshaphat, 2 Chron▪ 20. When Amon, and Moab, and Edom came against him. But Basil to the time of Zerubbabel, or Nehemiah, when the Heathens conspired together against the Jews, being returned out of Captivity from Babylon. I hold rather with Calvin and others, that it concerned Jehoshaphat's time; because that although such as dwelt near Jerusalem conspired against the Jews after their return, yet it was not vi et armis, as the case here intimated was, but by subtlety and flattery. Neither are Ammonites, Moabites, &c. mentioned, but 2 Chron. 20. they are with others, by which others not only Edomites, but Gebal and Amalek, &c. might be meant also.
Keep not silence O God. Hebrew, Be not silent to thee. Which last word, though some think redundant, yet others better, In thine own cause. For the Enemies here spoken of in coming against the People of God, came against him, as is noted by the Prophet, then stirred up to comfort them, 2 Chron. 20. 15. The batell is not yours, but the Lord's: And therefore they are not bidden not to fight, but to stand still, and to see how God would fight against whom they came, and subdue them: And Verse 5. It is expressly said, they have taken counsel against thee. The faithful are taught then here, how to pray both then, and in the like case, and that with confidence, that it shall be done so to their Enemies, as is here threatened. The Vulgar before these words prefix, O God who shall be like unto thee? And this the Ancients follow, although not extant in the Hebrew Text.
They have consulted against thy hidden ones. Aquila and Theodation, Against thy hidden one, by Basil and Jerome expounded of Christ, who was yet hidden, as the bunch of Grapes spoken of by Isaiah, that had a blessing in it; but he was hidden till his Incarnation, in the Posterity of David. But it is a plural word, and therefore to be referred to the Jews, that were truly faithful, who are sometimes hidden from the eyes of men, as the seven thousand in the time of Elijah, whom he knew not of, and are Jews within, Rom. 2. 29. and hidden in his Tabernacle, Psal. 27. 5. and under his wings, Psal. 91. Of Gebal, see Ezek. 27. 9. The men of Gebal were of the wise men of Tyre, arguing, that they were a people pertaining to Tyre, which is also here said to have combined amongst the Enemies. The Ammonites and Moabites came of Lot, for which they are expressly called, The Children of Lot, Verse 8. and their sin was the more heinous, because for Kindreds sake they had been favored by Israel in their passage, Deut. 2. But now they were the principal Enemies of Israel. Touching the Assyrians said to help them, hereby it appeareth, that he speaketh not here of the Enemies combining after their return out of Captivity; because the name of the Assyrians, and their power was long before that at an end: wherefore it is most probable, that some of them came at that time also amongst the Moabites that hired them, or else an History of things done also in Hezekiah his time is here annexed. Basil to make good his Exposition, saith, The Assyrians were those that dwelt in Samaria. For the Imprecations following, Verse 9, 10, 11. The histories of the Midianites destruction, and of Oreb and Zeeb their Princes, and of Zebah and Salmuna, are so well known, Judge. 7. &c. that they need not to be further spoken of.
Let us take to ourselves the houses of God in possession. Here saith Basil, it is clear, that the Enemies hindering the building of the Temple, after the Captivity are meant, because this was the thing about which they labored, either to frustrate the work of building, or to have an hand in building together with the Jews, that they might have an Interest therein. But as Calvin well noteth, the Temple is not so much meant here, as the houses of his people, wherein he had an Interest, and therefore they might be called his houses, both because the whole Land was his, and when any man build a new house, he was required to dedicate it to God, that by so doing he might acknowledge it: Therefore when they came in Jehoshaphat's time, to get the City of Jerusalem, it might well be said thus against them; they say, Let us take the houses of God, &c. Or else hereby understand the Synagogues in all parts of the Land; which if they could have prevailed, they made account should have been theirs. For not only Heathens, but any that dare to take any of God's houses into their private possession, to turn them into others, Barns, Hey-houses, or Working-houses, are likewise accursed to perish by the most horrible perdition, that may be; because nothing devoted to God may be redeemed.
Make them as a wheel, and as the stubble before the wind. That of Jerome here, Make them as a wheel, Convertible, is but a conceit. That of Augustine is better: Who saith, That a wheel in the fore part goeth down, though in the back part it goeth up; so he prayeth, that the Enemies although they rise up behind; that is, afar off, being elevated with a proud conceit of bearing down all before them, yet as they come on to do any thing against thy people, let them go down; or with Calvin, we may understand it, let them be unstable and turning about; being kept so, that they may never be settledly bent one way; but by often turning made unable to do us hurt: or if not so, make them as the stubble before the wind, unable to stand before thee.
Or as the fire burneth the wood, or the flame the mountains: So let thy Tempest, &c. That is, Thunder and lightening burn them like trees, that be high, but barren; for these are most exposed to this danger: And as a flame kindled in mountains by thy almighty power, as in mount Etna, in Sicily, which burneth continually, and casteth out flakes of fire with great horror, [Note.] so make these mountains of pride to burn in the flames of Hell fire forever. All which is rather to be understood, as prophetical, then imprecatory, because thus it shall certainly be to all the enemies of God and his people.
Fill their faces with shame, that they may seek thy name: That is, saith August. That such amongst them as are appointed to life, may be turned to God, by means of their heavy punishments: for even in the worst countries God hath some Elect.
And then for those that turn not, he prayeth, or rather prophesieth of their destruction forever: for it cannot by any means be understood of the same, that are brought to seek God's face.
That men may know, &c. For when the faithful being in danger, are saved, and the wicked in the view of all the world notoriously destroyed, and some, that were before enemies, made ashamed and converted; what greater matters can be done to approve the Lord Ruler over all the Nations of the Earth?
Calvin, whom the Geneva note followeth, and E. W. will not have the seeking of God's face, Vers 16. after filling with shame, understood of true repentance; but of a forced seeking to God, as was that of Pharaoh: or by the word They, he will have the faithful understood, whose part God thus taketh, to be more confirmed in Faith, to seek to God, because he prayeth, Verse 17. That God would destroy these Enemies forever. But this is no reason, as appeareth by the premises; they were not the same individuals, touching whom seeking God's Face is spoken, and destruction forever; but divers of the same Nations, some stricken and converted, some stricken and perishing everlastingly, and the converted ones come thus to know the sovereign power of God, all over the World, as is concluded, Verse 18.
In the names before going, besides the literal meaning, August. finds a mystical, by Ashur helping the Children of Lot, understanding the Devil, who helpeth all that decline, or fall from God, as the word Lot signifieth: But in coming to interpret Madian, declining of Judgment, Sisera, the failing of joy, Jabin, understanding, Oreb Drynes, Zeeb, a Woolfe, Zebah, a Sacrifice, Salmona, a shadow of commotion, I see so little solidity, that I pass them over as conceits.
PSAL. LXXXIV.
Of Gittith, in the Title see before, Psalm. 8. and for the Sons of Corah, Psalm, 42.
CAlvin thinketh it to have been made by David in the time of his Exile, when he fled from Saul, and it is not improbable, because Verse 2. he speaketh of his longing to come to God's house, as he had done, Psalm. 42. Yet Verse 7. he saith, They shall appear before God in Zion, where the Tabernacle was not in Saul's time; how then can this be justified to have been made in his absence in these days? He answereth, Although it concerned those days, yet it was penned long after David came to the Kingdom, and had set up a Tabernacle there; and for this he speaketh of seeing God in Zion, according to the time of penning it. But this, I confess, doth not satisfy me, because when he made it, certainly he penned it; and therefore by Zion I understand Heaven, with Basil, Jerome and other ancients, holding this Psalm to have been made to set forth the happiness of the Saints in Heaven, called God's Tabernacle. Also Psalm. 15. and to teach us to long after it, and patiently to bear any miseries by the way; the Reward there being more then sufficient abundantly to recompense us for all our sorrows in this world. Yet I do not so understand it of Heaven, as to exclude the Tabernacle of God upon Earth; where his people assembled together to the duties of his Service; for the word is a Noun plural, and therefore may well be meant hereby.
And then here is commended unto us,
First, A love and earnest desire to the houses of God upon Earth, where the true Religion is set forth: And his name is the Congregation called upon.
And Secondly, to his Heavenly Tabernacle, to come into which is perfect Blessedness for evermore. Therefore he saith well, some desire Riches, some possessions here, some the building of Churches, that they may have some glory amongst men; but I desire nothing but a place in thy Tabernacle (O God) and this Saint Paul preferred as best of all, Phillip. 1. 23: 2. Cor. 5.
My heart and my flesh long after the living God.
First, He saith, his Soul, setting forth the whole man; now the parts, Heart, and Flesh, inward and outward, both which much desired to be in the place where he was publicly worshipped; and he speaketh of his Courts, because none might go into the Tabernacle, but the Priests only; he would be employed in his Service where God had appointed, and thought it an happiness even to be there, although but in the Court without the door: for which he saith, I had rather be a door-keeper in the house of God, Verse 10, knowing that by the Court was and an Entrance into the house.
For the sparrow hath found an house, and the swallow a nest, &c. even thine Altars, O Lord. August. by the sparrow and Turtle, as the Vulgar renders it instead of a swallow, understands the heart and the flesh, before spoken of: the one findeth an house in Heaven by meditation, the other a nest to lay her young, which is the Treasure of good works laid up in heaven, which the Righteous do. The Sept. likewise, and Cald. for swallow have Turtle, but the word 〈 in non-Latin alphabet 〉 signifying free, is more properly put for a swallow, which hath the greatest liberty of any Bird, and 〈 in non-Latin alphabet 〉 is a Turtle, Psal 74 19. the word 〈 in non-Latin alphabet 〉 rendered sparrow, signifieth any bird in general; but when it is mentioned together with other birds, as here, it is a Sparrow; as Ainsworth noteth.
The literal meaning is, these birds when they have flown abroad and are weary, have a resting place even in the Temple, for they build in houses, and lay there; but this was David's grief, that he having been long in this his flight, could not be so happy yet, as to have liberty to come hither again, therefore he saith, They are happy that dwell in thy house.
Blessed is the man whose strength is in thee, and thy ways in their heart: That is, they set their hearts upon the ways that lead to thy Tabernacles, the Temple here, and Heaven hereafter, to be come to by this means. Of the ways of the faithful, see, Isa. 15, 16. 35. 8. 40. 3.
As they go through the veil of tears. Hebrew, The veil of the Mulbberry; for so 〈 in non-Latin alphabet 〉 signifieth, although 〈 in non-Latin alphabet 〉 a word near to it, is weeping: but we need not turn it so, and thus be forced in way of justifying this Translation to say, that 〈 in non-Latin alphabet 〉 is sometime put for 〈 in non-Latin alphabet 〉 , when as they are so little alike. And being rendered the vale of the Mulberry, the sense is good. As they go through dry and sandy ground, they use it for a well, or spring: That is, in going to the house of God through such dry places, which is a great want to travellers in an hot Country, they are as comfortable as if they had plenty of waters all the way. If it be rendered by Tears, as by Jerome, and Basil, and other Ancients it is, they give this sense: when they are in sorrows and sufferings, they rejoice for the hope of Heaven, to which they are travelling, as if they had no cause of being dejected by grief, but lifted up with joy.
The rain also filleth the Pools or Cisterns: Although they be destitute of springs, that want is supplied by rain from above, filling Pits or Cisterns as they go; that is, by Heavenly consolation of doctrine, set forth by rain. See, Deut. Isa. 45. 8. Deut. 32. 2. Zech. 14. 17. The Sept. for rain, hath Teachers, and so 〈 in non-Latin alphabet 〉 signifieth also, Job 36. 22. The New Translation being uncertain how to render it, turneth it Baca, but the right rendering of the word hath been shown.
They shall go from strength to strength, the God of God's shall be seen in Zion. That is, In this comfort they shall strongly go on, not fainting or being weakened in their resolutions, to the end of their days; and then God, in seeing whom is perfect blessedness, shall be seen by them, 1 John 3. 4. 1 Cor. 13. We shall see as we shall be seen. We see now by the Eye of faith, but then with our bodily eyes, being made spiritual, when natural shall be turned into spiritual; as is said, 1 Cor 15.
Behold the face of thine Anointed. Here by Anointed, David meaneth himself; and because he was a Type of Christ, him also; in whom he desireth, that God would look upon him.
I had rather be a Door-Keeper. Hebrew, stand upon the thereshold of the house. That is, Be in the meanest place of the house, Heaven: because whosoever is there, if but in the Door, is greater then the greatest upon Earth: As Christ said touching John Baptist, He that is the least of the Kingdom of Heaven, is greater then he: And one day there is by him preferred before a thousand in the Tents of wickedness: further to set forth the happiness of them that have a place there. But how saith he, One day; when as none that come into Heaven, set forth by the Courts of God, are ever turned out again? Sol. Eternity is but one day there, because there is no night, but day always, and therefore to be there a day is everlastingly; so Jerome, but this comparison is made to magnify the comfort of God's house the more, the speech being only supposititious. The Tents of wickedness are Habitations [Note.] in this World, so full of sin, that they may well be so called: good reason then, that we should groan, desiring to put off this earthly Tabernacle, that we might enter the heavenly.
For the Lord is a Sun and Shield: a Sun to his, to direct, enlighten, and cherish them, and a Shield to defend them: Of the Sun, see, Mal. 4. 2. and of God defending the righteous, as with a shield, Psal. 5. 12. The comparisons serve to show, what men are, that be out of God's favor, as the earth without the Sun, languishing, as one in the midst of great dangers by the Sword, but having no shield over his head.
PSAL. LXXXV.
O Lord thou hast been favorable to thy Land, and hast brought back the Captivity of Jacob. This Psalm is generally understood by the Fathers as prophetical, touching deliverance from the captivity of sin by Christ. And this Augustine gathereth from Verse 4. Where he prayeth, Turn us O God of our Salvation. For how is it said, after an acknowledgment of sins forgiven, Verse 2: Cause thine anger towards us to cease; but that in the first words he prophesied of deliverance by Christ to come, and here directeth to pray for the benefit hereof, before it comes, and always. Calvin and Junius, are for the days of persecution by Antiochus Epiphanes; it being first with thankfulness comemorated, what deliverances God had formerly wrought for his people out of Egypt and Babylon: now they pray for the like favor again, humbly, yet boldly by faith demanding, Verse 5. Wilt thou be angry with us forever? Of these Expositions I reject neither; but hold that the History of things done are first looked at, as a ground of confidence in praying and pleading with God for time to come; and then the mystery, our deliverance by Christ, in which yet but few of Israel having part, for the hardness of their hearts and unbelief, that demand Verse 5. is made; and it it immediately resolved, Verse 8. He will speak peace unto his people and to his Saints. Intimating a conversion of Israel to come; as 2 Cor. 3. and Rom. 11. After which they shall no more turn to folly, but persevere in the faith continually to the Worlds end. But he saith, I will hear what the Lord God will speak: First, meaning wait in silence, whatsoever I suffer, till God will be pleased to speak comfort, and so I assure myself, that he will speak peace. And herein he prescribeth to each one, what he should do in the time of suffering, viz. Not murmur, but quietly bear all things, and then the issue will undoubtedly be comfortable. For these words, But let them not return again to folly; Hebrew it is, And they shall not turn again. This shall be the benefit which they shall reap, by God's speaking peace unto them; they shall slee sin for time to come: or as Calvin hath it, both of sufferings, and peace restored after them, this shall follow,: for to flee sin is rather the effect of chastisement then of deliverance; whereupon David saith, Psal. 119. It is good that I have been afflicted, for I am hereby taught to keep thy Commandments.
Certainly his salvation is near unto them that fear him, that glory may dwell in our Land. Having spoken of peace or prosperity, Verse 8. now he addeth something for more comfort to those that wait upon God; saying, His salvation is near, and not far off: and when it cometh, as ignominy and contempt hath been amongst us in time of suffering, all men deriding and despising us, so we shall have glory and honor, and be highly accounted of, as God's most beloved people, when the case shall be altered, for war and vassalage, to which we have been brought, liberty, and prosperity, and victory over our Enemies, coming in place. The Fathers, by salvation and glory dwelling in our Land, understand Christ, as the greatest glory of that Land, because he was there, taught and walked about, and wrought his miracles there.
Mercy and truth are met together, Righteousness and peace have kissed each other. That is, saith Augustine, truth towards the Jews, to whom the promises were made, and mercy towards the Gentiles, being strangers from grace formerly. Righteousness and peace: These are also spoken off, as kissing each other; because he that doth righteousness shall have peace, but if not, peace will be far from him. Hereupon Augustine excellently: Do Justice, and thou shalt have peace; these two love one another, they kiss, they are two friends. Thou wouldst have peace; for ask all men, and they will answer with one voice, we would have peace; this we prefer, we wish for, we desire: but where are they that love Justice? These are two loving friends, be averse from the one, and the other will not come to thee; why then dost thou strive against Justice, which saith, Steal not, lie not, do not to another, what thou wouldest not have done to thyself? but thou hearknest not to her: why then saith peace, seekest thou me? I am the friend of Justice, and therefore wheresoever I find an Enemy of hirs, I will not come to him.
Truth shall spring from the Earth, and righteousness shall look down from Heaven. Truth sprung from the Earth when Christ came from the Virgin Mary, who was Earth; for of himself he saith, I am the way, the truth and the life. And righteousness looked down from Heaven, when by grace through him, coming down from Heaven, Justification cometh to us sinners, through faith in his Death: for he is the Lord our righteousness. Or truth springeth from the Earth, when a sinner, as the Publican, crieth for mercy, and with the Prodigal confesseth, and when hereupon he goeth away justified. Righteousness looketh down from Heaven. Calvin. although he applaudeth the Allegory of Augustine, calling it Pulcherrimam allegoriam, and acknowledgeth it to be a truth, that all our righteousness cometh from Heaven, and that no perfect righteousness is to be found in any man upon Earth; yet passing it over as too acute, he sets down this as the plain meaning: That in the Kingdom of Christ, these four excellent virtues shall be both in Earth and Heaven, and that all places shall be full of them, Justice and Peace, Truth and Righteousness: Justice, in living and doing all things, as it requireth; Peace with God and with one another, Truth embraced, and Error vanishing, and Righteousness by faith, whereby to stand perfectly, holy, and without blemish, before God, both here and at the day of Judgment. Of the three firstof which whosoever is destitute, he shall never inherit [Note.] the Kingdom of Heaven; for the grace of God in Christ to justification and salvation is frustrated to him; Since the unrighteous shall not inherit the Kingdom of Heaven: without peace and love all knowledge and faith is nothing, and such as believe lies, turning their ears away from the truth, shall be damned.
Righteousness shall go before him, and he shall set us in the ways of his steps. Hebrew, He shall set his steps in the way. So also the Vulgar Latin, by Augustine thus expounded: As when John Baptist came to prepare the way of the Lord, he did it by preaching, confessing of sins, and turning therefrom by true repentance; so when we do the same, righteousness is said to go before, our only righteousness being to confess our unrighteousness, as Jerome saith; and then the Lord directeth his steps in the way unto us, to • ill us with all good, as Verse 12. So that harden thy heart in sin against repentance, and dam up the way, whereby God should thus with his blessings come unto thee; but penitently confess them, and then the way is open, and prepared, and God will come to fill thee with all good here, and hereafter. Calvin, by Righteousness here, understands that of Justification, as the Summum bonum of the faithful, who rest not in outward blessings spoken of, Verse 12. but make this the end of their desires, and the only thing that can beatify them, betwixt which and the former there is little difference. I rest in that.
PSAL. LXXXVI.
THE Contents of this Psalm show, that David was persecuted by his Enemies, when he made it; but whether by Saul, or Absalom, is uncertain: Calvin thinketh by Saul.
Preserve my soul, for I am holy. This may seem to be some pleading for favor, in respect of merit in himself, but the word rendered holy, is, 〈 in non-Latin alphabet 〉 merciful, or kind, or one that is in the state of grace, an Object of mercy, and in respect of his kind dealing with all men, for which he was not worthy to be persecuted by any, he speaketh thus; to incline the Lord the more to stand for him, who is the Patron of all those that suffer wrong, and against all such as requite evil for good. Basil applieth this both to David and Hezekiah, invaded by the Assyrians, and expoundeth these words, I am holy. I have given them no cause, and in comparison of them, a Saint: for I know and fear God, they do not, they persecute, and I suffer. Augustine referreth it to Christ, who only can say of himself, I am holy. But this reason is too weak, as we may see by the sense given hereof before: and therefore I take it for a prayer of David, as the Title showeth, concerning his person in danger by Enemies, and teaching us how to pray in the like case. Yet Verse 9. is a prophesy of the conversion of the Gentiles under the Gospel; being moved by God's wonderful works; that is, The Miracles done by his Apostles, and Ministers sent out to preach, and by his miraculous Death and Resurrection. And their conversion is set forth by coming and worshipping before God; as Isa. 45. 23. by bowing the knee, and swearing by his name.
Teach thy way O Lord. How this should be applied to Christ, who is the wisdom of the Father, and one with him, I cannot see; and therefore it must be understood of David.
Thou hast delivered my Soul from the nethermost Hell. That is, out of deadly danger, wherein I often have been: A Pattern to be followed by every [Note.] faithful person, after deliverances to celebrate God's praises; and if for corporeal, much more for deliverance from Hell and Damnation forever. For the words, Nethermost Hell, Hebrew it is, Hell, or the Grave below. And therefore no ground is here, as Jerome noteth, for two places: whereby the insulsity of the Papist appeareth, that will have Purgatory here intimated, as under which Hell the place of the damned forever is.
Shew me some token of good. Hebrew, Make with me a token, or sign for good. Whereby he implieth, that there was now no sign of favor shown him, whereby he might be confirmed, in respect of God's grace and favor towards him; and therefore admirable was his faith, to believe notwithstanding, that he should come out of these troubles, and be set upon the Throne promised; for this faith is intimated by his praying. Others have prayed for signs, as Gideon, and they have been granted; but blessed is he that believeth, and seeth no sign; as Christ said to Thomas: for signs are for unbelievers, and when the faithful ask them, although none be shown, they are not shaken in their faith hereby.
PSAL. LXXXVII.
HIs foundation is upon the mountains of holiness, So it Hebrew: is This Psalm as Calvin conjectureth, was penned after the return of the Jews, out of the Babylonian Captivity, for the comfort of the faithful, against the discouragement, which they had by their fewnes and servile condition, in which they were under heathen Kings, although permitted to return to their own Country again; and also in respect of the Temple, so long in rebuilding, and then neither was it built so magnificently, as at the first by Solomon; For against all these it is here opposed, the foundations of the Church, after called Zion, in the time of the Gospel laid by God, are surely laid; for they be upon holy Mountains, sanctified and separated from the shaking of any violence of men or Devils, and therefore afterwards the Church is also called a City set upon an Hill; and we read of the Mountain of the Lord's house, standing higher then all Mountains, Isa. 2. And sometimes a Rock is said to be the foundation, upon which the Church being built, stands so strong, that the Gates of Hell shall never prevail against it; whereunto add the greatest love of God said to be towards Zion, Verse 2. and the glorious things spoken of her by the Prophets, as Isa. 54. &c. although not yet appearing; and that she is the City of God. And what can be wanting then to make her perfectly happy, which is enough to put away all grief, conceived at the beholding of his present condition, being so obscure. As for the question amongst some Expositors, how being about to speak of the Church, he saith, not Him, but his foundations, it is easily resolved out of that which hath been already said. The foundations of the Church are called his, because laid by God her builder; and they are said to be foundations, not a foundation, because Christ is the foundation to all the faithful, who are built upon him, and the Prophets and Apostles together are a foundation, because they believe their Writings, and words as intallibly dictated by the spirit of God unto them; for whatsoever we believe unto salvation, that is a foundation upon which God buildeth us.
God loveth the Gates of Zion, more then all the dwellings of Jaacob. Here the greatest love of God to his Church is set forth; gates being put for his dwellings, such as the faithful are often called, 1 Tim 3. 15. Ephe. 4. 13. &c. The dwellings of Jaacob, or Israel; that is, their Land and Cities therein, and Inhabitants, were all specially favored for their Fathers sake, Abraham, Isaac, and Jaacob; but no such favor did God bear to Israel, according to the flesh, as to his true Israel, his City, as the Congregation of the truly faithful are called, Verse 3. saying, Glorious things are spoken of thee, O City of God.
I will make mention of Rahab and Babylon to them that know thee. Hebrew, That know me, or my knowers; that is, to such as have understanding of divine things, of which I speak; for it would be vain to mention these things to others: but to the intelligent, that know the meaning of that which I say, it is most comfortable; and these he calleth my Knowers, which know what I say or write here. By Rahab, Jerome understands Rahab the Harlot of Jericho; but Calvin better, Egypt, which is also sometime thus called; as Psal. 89. 1. Isa. 51. 9. and the Cald. Paraph. likewise. Here are five Countries mentioned; Rahab, Babylon, Philistia, Tyre, Ethiopia: All most infest Enemies of the people of God, for so they are often spoken of; Egypt first oppressed them, Babylon after, the Philistines for many years fought against them, and Tyre is complained of, Psal. 83. 7. And Firhacha King of Ethiopia, came out once against them with 1000000 men in Asa his time. And these were all gross Idolaters also; yet a wonderful thing, concerning the faith he had to mention touching them, viz. That he was born there. Vulgar, These were there. Expounded the Kingdoms before mentioned, they being spoken of as one man, because by faith in Christ made all one; and they are said to be borne now in Zion: that is, the Church, by the new birth, through the preaching of the word, which is there to regenerate, Jam. 1. 18. 1 Pet. 1. 23. But if it be taken thus, there is no reason to alter the reading He was born there: But in expounding it to say, These were born there. But I think, that the word He, hath reference to Verse 1. His foundation is upon the mountains. For speaking of the City of God, whose foundations were the foundations there spoken of; saying, Verse 3. Glorious things are spoken of thee, (O City of God) by a Parenthesis, as it were having laid, I will make mention of Rahab and Babylon, &c. as of people's, whom this should concern: He returneth to the foresaid City of God, or Zion; and saith, Th •• was born there. That is, this founder, of whom I said before, His foundation is upon the mountains; that is, God the Son was born in the Land belonging to Zion, which was the greatest glory to her that could be. Of the increase of Children to the Church from the Nations, see Isa. 54. 1. 44. 5. and therefore these Nations are mentioned, as from which Zion should have many Children, other Nations being left to be understood. Then after Christ spoken of to be born there, it followeth, and of Zion it shall be said, a man and a man: that is, many were born in her, that is, many of the Nations before mentioned, by the second birth, as was said before. And he the mo •• high shall establish her. That is, he of whose birth before, Verse 4. to make it plain, that he was meant, that was first spoken of, Verse 1. seeing to lay her foundations, and to establish her, is all one; and he that doth this, is the most high; great mysteries, saith Jerome: he that is born in Zion establisheth her, and a man born there, the most high; and therefore against the Arian, very God.
The Lord shall count, when he writeth up the people, that this man was born there. Hebrew, This. The same word being used, that was Verse 4. showing the same founder to be meant, the Son of God, the most high; The meaning is, That the people before spoken of shall upon their conversion be registered for Citizens of Heaven, which they shall esteem the greatest privilege in the World; as being an admission into a Communion with Christ, the Son of God: forsomuch as all that are born there by the second birth, are his Sons also, and Co-heirs with him of heavenly glory. Other Expositors I confess, for the most part, by this born there, in both places understand the body of Christians, set forth as one; but who so shall consider, that these are called Man and man, and in speaking of their birth, these words, It shall be said, that they were born in her, are used, cannot but acknowledge it most probable, that in all three places not the same, but divers persons are spoken of, Verse 4. and he that is above all, both God and man; and Verse 5. such as turned Christians, in hearing them that came out of seeing their miracles.
As well the Singers, as Players on Instruments shall be there; all my springs are in thee. Hebrew, And the Singers as the Musicians; all my springs in thee. Having shown the glory of Zion, for Christ and Christians from all parts, coming in unto her; now he addeth further, the expressions of joy, that should continually be made there, by speaking of the Singers and Musicians; meaning, that they should be there also, with voice and music, to sound forth God's praises, for so great happiness, as whereof the Church should then partake. And herein he speaks according to the manner of those times, wherein they did not only by singing, but also by Instruments of music praise his holy name: 1 Chron 9. 33. 25. 1, 2. according to which the Lamb is said to have Harpers with him upon Zion, Revel. 14. 1. And singing is commended to us under the New Testament, Ephe. 5. 19. Jam. 5. 13. and music withal is not forbidden, but rather commended also in the foresaid Revel. 4. But what is it, that he saith further, All my springs in thee. Springs of water were very comfortable in those hot Countries, and therefore by springs Spiritual comforts are meant; as the Comforter the spirit is set forth by a Well or Spring of living water, John 6. 37 and Revel. 22. 1. A River of water as clear as Crystal is said to proceed from the Throne of God: In saying then, All my springs in thee, he meaneth nothing else, but as in Zion, the Church, are all expressions of joy, by voice and music, for God's singular blessings conferred upon her, so all his comforts, whereby he comforted himself in God, were in her; teaching us, if we would not perish through thirst and want of these waters, to come into, and keep in Zion, never departing therefrom by Apostasy, or embracing errors to our lives [Note.] end: for here be all the forings of comfort, and nowhere else are there any, but want of water as in Deserts, where whosoever abideth, cannot but perish miserably forever. Calvin by 〈 in non-Latin alphabet 〉 understandeth Eyes; as if it were meant; my eyes are wholly fixed upon thee: but although 〈 in non-Latin alphabet 〉 signifieth an Eye, yet 〈 in non-Latin alphabet 〉 is properly a fountain, or spring of water. Some he saith, understand thoughts or affections, some rejoicings, and Ainsworth graces; but the first is best.
PSAL. LXXXVIII.
UPon Mahalah Leamoth maschil of Heman the Ezrahite. The word Machalath, signifieth infirmity, and Leanoth, to answer, or in affliction, or sorrow; wherefore by some it is thought to have a Title answerable to the Contents, but some will have Machalath, a wind Instrument, to which it was played; and Leantoh, to be added to show, that in singing, one answered another. Touching Heman the Author, he is commended for his great wisdom, 1 King. 4. 31. He and Ethan, were the Sons of Zerach, the Son of Judah, 1 Chron. 2. 4. 6. and they are mentioned together, 1 King. 4. 31. where Solomon's wisdom is extolled above theirs, or the wisdom of any other, who were wisest. Maschil, signifieth Insturctive, or wise making: For hereby we may learn it to be our wisdom in affliction, to flee to God by [Note.] prayer, and to continue so to do; never despairing, although never so low brought, as this holy man was, who so wise and of such excellent parts, wherein we come short of him, and therefore must not think much to learn of him, both patiently to suffer, and in the like case by sins, how to pray, as Calvin noteth well; saying, that in this the spirit of God teacheth us by his Instrument, a form of prayer: and Ainsworth noteth it to be the most mournful prayer of any, in all the book of Psalms. The first part of this Psalm is a grievous complaint, Verse 1, 2. &c. to 9. The second containeth arguments to move the Lord to deliver him, Verse 10, 11, 12, 13, 14. The third more complaints, Verse 15, 16, 17, 18. Jerome expounds it of Christ, speaking by prayer to the Father, in the midst of his Passions. Basil of the Jews in Captivity, and generally of mankind, being most miserable hereby reason of their sins. Let the Reader take it which way he pleaseth; it seemeth to me peculiarly to concern the case of this Heman, set forth for an example to any other faithful person in greatest distress, and showing him, what he may suffer, and yet no cause to despair, but to make his moan to God, referring the event to him, and with patience waiting for help.
In calling God, the God of his salvation He showeth, that whatsoever he saith here after in challenging the Lord, Verse 10. &c. yet he did it not out of distrust, but faith, being assured, that his Savior would not let him sink in his miseries, as he tendered his own glory; which is to provide that his Servants being upheld in life, might joyfully praise him, and so glorify him; as Psal. 50. 23.
Free amongst the dead. A description of the dead, Job 3, 18. when Servants are free from their Masters, and Debtors from Creditors, and Laborers from toil, and the sick from pain; but withal, let go without any hand of providence held more over them, as in the next words, Whom thou rememberest no more, and they are out off from thy hand. Not that God takes no further care of his Servants being dead, for we know, that he doth; Abraham, I saack, and Jacob, being dead, he yet styleth himself their God, and the spirit returns to God that gave it; and Lazarus being dead, was carried by the Angels into Abraham's bosom. But this is spoken according to the apprehension of natural men, or if in grace, stupefied for the present by extremity of Passions, from which yet they by the grace of God recover again, and have the like exepctation, when Death hath done its worst.
Thou hast put away mine acquaintance far from me. Hereby we are taught, that when we are in misery and friends forsake us, and come not at us; or if [Note.] they do, loath us, as Job's friends did him; it is Judgment by God laid upon us, to humble us yet the more before him: for when he will, Enemies shall become our friends, but when he is angry, friends shall be estranged from us.
Shall the dead arise and praise thee? scope is to move the Lord to come speedily with help unto him, because he was so nigh to death, that if he were not presently delivered, the time would be past. He doth not move this question as doubting of the Resurrection of the Dead at the last day; but according to the course by the Lord commonly taken with men, not to bring them back from the dead to live again in this world to glorify God; but being once gone from hence, to let them lie in darkness, & in oblivion as it were, til this world comes to an end. It is then as much as if he had said, help, and save me Lord, nd that speedily, who am now otherwise ready to be taken away by Death, and so from further celebrating thy praises here, which I so earnestly desire to do, and not yet to come into the Condition of the dead, who without a great miracle, cannot come forth to do this duty anymore.
They came about me daily like water, ready to drown me: Whereby the abundance of God's Judgments upon him are intimated: they were like a flood, and before he spake of waves, Vers, 7. unto which it is usual to compare afflictions, in other places also, as Psal. 42. 7. &c.
He concludeth with the same complaint that he had made before touching his Friends, Vers. 8. and his acquaintance, but only he varyeth here, and saith, My acquaintance into darkness, or as it is Hobrew, My acquaintance darkness, that is so far from being a comfort to me, that they are my greatest discomfort through their abominating of me, as was said before. And this is a strange kind of ending a prayer, with despairing complaints, as if he went away from God's presence in anger. But it is to be understood, that although he ended thus, yet he secretly said in his heart, as he begun, hear me therefore, O Lord God of my Salvation.
PSAL. LXXXIX.
Of Ethan the Ezrachite, it hath been spoken before in speaking of Heman, they had their name from Zarach their Father. 1 Chron. 2. 4.
THis Psalm is prophetical touching Christ the son of David, and seemeth to be grounded upon 2. Sam. 7. for the promises there made are here recounted, and God is therefore praised, V. 8:
He taketh occasion from magnifying God for his mercy in Christ, to proceed to his mighty works, in ruling the raging Sea, and subduing Egypt, set forth under the name of Rahab, as Psalm 87. and making Heaven, and Earth, and day, and night.
The North and South thou hast created: Hebrew, The North and right hand, as the South is called, because men turning their faces to the East, used to pray, and then the South was on their right hand; Thabor, a great mountain in Galilee westward, Josh. 19. 22. Hermon, another beyond Jordan, Eastward, Psal. 42. 7. so that here by the other two quarters of Heaven are meant, West and East, and because when they prayed, they turned their faces to the East; it was called, 〈 in non-Latin alphabet 〉 before, and the west Achor behind.
Lastly, He is praised for executing Justice and Judgment, which are said to be his habitation, And mercy and truth to go before him, Mercy, in Christ promising, Truth, in performing this his promise, before that he taketh men and condemneth them, as by sin they deserve.
Blessed are the people, that know the Joyful sound: This is by some expounded of the sounding with Trumpets, used to call Assemblies to the Tabernacle, over sacrifices, and in time of war to be remembered by God: But Jerome better holds it to be an allusion to the sounding and shouting, at which Jericho fell down, prefiguring the falling down of Idolatry, and sin, before the joyful sound of the Gospel; and the people amongst whom this was wrought are blessed: As knowing this by experience in themselves to their comfort, They shall walk in the light of thy countenance; That is, Have joy in God, as they that are in the most comfortable light of the Sun, after much dark and piercing cold weather. And from hence he prosecuteth this argument of comfort.
Vers. 16, 17, 18. They shall rejoice daily in thy name, and in thy righteousness shall be exalted. Where, by thy Name, he meaneth the name Christ, by which we Christians are called, and by thy Righteousness, Christ's righteousness, whereby we are Justified.
For the Lord is our defense, and the holy one of Israel is our King. That is, the same, that is our Righteousness, is our King.
Then coming to show this from the beginning, he saith, Then spakest thou in vision to thy holy one, meaning to Samuel, an holy Prophet, when this holy one was first appointed, in his Type David, to be King, 1 Sam. 16. 12. I have laid help upon one that is mighty, I have exalted one chosen out of the people: This was not merely David, for he was but little of stature; but Christ: although it agreeth in some sort to David also, for although he were little, yet he had strength to do great things, to kill the Lion, and the Bear, and the great Giant Goliath, and so was a mighty help to Israel, before terrified by Goliath exceedingly; and he was but as one of the common sort before, till that God had exalted him to the Kingdom. But most fully doth this agree to Christ, whose might is such, that even Devils are subdued unto him, and upon him is help laid to save eternally all such as come unto him. And his exaltation was ye • more notable, from a Servant to be Lord, not over one, or a few Kingdoms, but over all the world; as Psal. 2. Matth. 28. 18. Ephes. 1. 21. 22.
I will beat down his foes before him, and plague them that hate him: This, and Verse 22. were not verified to David, and all the Kings coming of him: For many of them through their own default were beaten down before their Enemies, and had Tribute exacted from them, and finally tha • Kingdom vanished. But to David it was fulfilled in person, and in his Son Christ, all whose Enemies, and the enemies of his Church, have been and shall be beaten down, so that finally Christians shall not be subject to exactions of Infidels anymore, but rule and reign, as Revel. 20. and 1 Cor. 15. All enemies shall be put under his feet.
I will make him my first born, the most high above the Kings of the Earth.
Here the amplitude of Christ's dominion is prophesied of, neither can it be applied to David or Solomon, because that although their Dominion was extended far and wide, yet it never reached so far, as is here said that Christ's should do.
If his Children shall forsake my Law: Here a case is put of David's posterity proving wicked; as indeed they did: Yet in this case he promiseth not to cast them off so; but that his Throne should still continue, although they should for this be sharply corrected. Whereby he meant, that however the Crown shall lie troaden underfoot many years, as it did, after the Babylonian Captivity, yet his Kingdom should not be exitnct forever, but flourish again under his seed Christ, that was to come, and to reign everlastingly, Esa. 9. 6. 7. Of his Kingdom there shall be no end: And so here is promised the everlasting continuance of the Gospel, and Christians, that are called, as his Brethren, so his Children, and he their everlasting Father; Esa. 9. 6. 53. 10. They sin indeed often times, and for their sins suffer by persecutors, but shall never be rooted out, but after a while reflourish again. Of the Judgments to come upon David's posterity for sin, and upon Christians, he next prophesieth at large, Verse 38, 39. &c. to Verse 45. which is to be understood, as forseen by the spirit, and therefore spoken of, as if already done, although it were not fulfilled, till many years after. And in this afflicted estate he showeth, how the Church should call upon God, and bless him, in assured expectation deliverance, Verse 46, 47, 48. &c. to the end of the Psalm.
PSAL. XC.
A Prayer of Moses the man of God.
JEROME moveth a Question; why, if this were made by Moses, it was not inserted amongst his writings as well as his Song, Exod. 15. and another compiled by him, Deut. 32. But to this he answereth no more, but it pleased the spirit of God, that he who wrote of the Creation of the World and of man, and his sinning, whereby he became mortal, should write of his short continuance, and the short continuance of this World also, and God's Eternity. And he noteth, that four Psalms are singularly entitled prayers, this, and Psal. 86. 15. 100. But the two last of these are entitled Psalms of David, not prayers, as he saith, Basil saith, that some think to have been made by David, but because fitted to the arguments handled by Moses, entitled, The prayer of Moses. I see no reason, why we should take it to have been made by any other, but by Moses; and being compiled, but not written, a little before his Death, he left it to the Children of Israel to be used for their comfort, it being delivered from the Father to the Son, by word of mouth, till that David caused it to be penned, and amongst the Psalms inscrted. Yet Augustine saith, that it is not probable that Moses made it, but to procure the more attention, it is entitled by his name, who was so great with God; his reason is that rendered by Jerome, that it is not in all his Writings, although his Songs be. But I cannot herein assent unto him, because it were some disparagement to holy Writ, to say for any end, that this, or that was such a man's, when indeed it was not, but made by another: Therefore the Cald. par. to put it out of doubt, saith of Moses, When Israel sinned in the Wilderness, Numb. 14.
In expounding it, instead of these words, Thou hast been our dwelling place in all generations, he rendereth it, Generation, and Generation. That is, in the time of the Law, and of the Gospel. And least it should be thought, that God was not, till he was a dwelling place for man; he addeth, Before the mountains were brought forth, &c. From everlasting to everlasting thou art God. By the mountains understanding the Angels, and by the Earth, men, and other Creatures here. But although Hebrew it be, Generation and Generation; yet it is an Hebraism, setting forth all Generations before the flood and after, and under the Gospel. God is always a refuge for the faithful, that seek unto him, and this God is everlasting; both a parte ante, and a parte post. Before mountains: for he made the Earth and all the World, doing this in time, but he himself being before all time. Thus it is with God; but let us consider man, and he saith, Thou turnest man to destruction, and again thou sayest, return ye Children of men. Hebrew, Thou shalt turn and shalt say: that is, according to Calvin, thou givest him a little liberty of life, whereby he setcheth a little compass, as it were, and then, if thou dost but speak the word to call him out of this, he soon returneth to the earth from whence he was taken. But others, he saith, expound turning again, of returning to life at the Resurrection from death; censuring it as too argute; and so it is indeed: for here is nothing about the Resurrection said, but about our mortality only; neither is the word again, in the Hebrew, but, and thou shalt say: meaning, whereas I have said, Thou shalt turn man to destruction, there belongs no more to the doing of this, but that thou speak the word by calling the children of men from hence by death, and so they shall die Generation after Generation. Ainsworth, and some others, will have a double turning here set forth.
1. Of the body to dust, Gen. 3. 12. of the Soul to God, Eccle. 12. 1. But the plain sense hath been already shown, teaching God only to be everlasting, and all men so easily by him called hence, as a Father calleth his Son [Note.] going out from him, upon this or that occasion, unto him again; that we may not make account of our time in this World, but always watch, till our Lord come to call us.
For a thousand years in thy sight are but as yesterday when it is past, yea as a watch in the night. Here the Eternity of God is further set forth, by showing, how little a large compass of time is, being compared to his said Eternity, a thousand years are but as a day, yea but as a watch in the night which consisteth of four watches, three hours going to a watch.
Thou carryest them away as with a flood, they are as in a sleep. Hebrew, Overflowest them, they shall be a mutation, or changeable thing. For the word is 〈 in non-Latin alphabet 〉 signifying to change, from whence a year is called 〈 in non-Latin alphabet 〉 : and if we render it by change, the similitude of the grass put next, that proweth in the morning and is green, but it soon is cut down and withereth, followeth most aptly. The Vulgar, Quae pro nihilo habentur eorum anni erunt, holding to the word year and to the sense, though not to the first word here.
The days of our years, are seventy years in them. That is, in them that live to old age: And if by fortitude 80 years, even their latitude is labor and sorrow; New Translation, their strength, Calvin, their pride; but the proper signification of 〈 in non-Latin alphabet 〉 is latitude; that is, this in larging of the time bringeth nothing but labor and misery, because now the body is diseased, and so decaying, that a man hath no pleasure in his life, but even to live is a pain unto him. For seventy years here spoken of, although Moses and Aaron lived a hundred and twenty years, and Caleb at eighty were as strong as at forty; these were singular examples, and it is of the generality of the people, that Moses here speaketh, especially when as by their murmuring they had provoked God so, that he slew them in the Wilderness, so that of 600000. only two escaped, all the rest being cut off in forty years, as is shown, Numb. 26. 64. 65. And this it is which he speaketh of here, V. 8. 9. All our days are passed away in thy wrath, &c.
According to thy fear thy wrath. That is, men are sensible of thy wrath, according to the fear to the fear of thee that is in them; for in the first words of the Verse, he saith, Who knoweth the strength of thy anger. For profane and Atheistical men, whose hearts are hardened, have no sense of God's anger against them, to be moved hereby to turn to him, but such as fear him have. The one sort are smitten and murmur and fret, and this is all; the other by being smitten is so affected with the apprehension of God's wrath, that he fears God, and escheweth evil yet more. To this effect Calvin; but he bringeth another Exposition of some; as men fear thee, so for their sins they are more severely punished by thee; for Judgment beginneth at God's house; but is very improper by such as fear God he • e, to understand such Rebels, as Moses speaketh of: who though they had the true religion amongst them, yet had no power of it in them, but were made examples for their murmuring against God, to all Generations to come after, as the Apostle showeth, 1 Cor. 10. 7. The Cald. paraphrast, Who knoweth the strength of thy anger to appease it, but the just by turning to thee. Ainsworth, either by fear understandeth the Law, teaching, how terrible God is to sinners, as Psal. 19. the Law is also called the fear of God, or the Judgments of God striking fear into men; and then the meaning is, Fear and wrath are proportionable, and no man knoweth the power of God's wrath, till that by his Judgments he is made to fear God. Or lastly, we may take it thus, As thy fear is, so is thy wrath more or less: This being the end of God's Judgments, to drive men to fear him; and if they do, it shall soon cease, if not, he will rage still against them, till they be destroyed forever.
Teach us so to number our days, that we may apply our hearts unto wisdom. For teach us. Hebrew, Make us know, and we will make our heart come to wisdom. It may seem strange, that Moses having computed the number of our days, to be but seventy or eighty years, which even Children can number, should make such a Petition as this to God; but he meaneth not so much, that we may barely know our life here, to be of so sew years; but that we may know it, to make this good use of this knowledge, since our time is so short, to let none of this pass, without laboring to get that wisdom, which is to salvation, as it is said, that the word of God is able, to make us wise to salvation. Wherefore they only are taught of God to number their days, whose hearts are set upon his holy word, to exercise themselves therein day and night; learning hereby the knowledge of God and of his will, to live and do accordingly. All others how expert soever in numerations, if they can tell how many miles to the Stars, or how many betwixt Star and Star, if their hearts be not brought to this wisdom, to provide for their eternal salvation, after this short life ended; are the most ignorant and untaught of all others: for they have not yet learned, to number to seventy or eighty years of their own lives, or to afar smaller number, which some of them may live.
Return O Lord how long? Let it repent thee concerning thy Servants. This is spoken, with relation to the divers Judgments which were upon the people of Israel, whilst they wandered in the Wilderness, and were kept forty years together, from the promised Land; for they were now sometime consumed by fire, sent from God: sometime by plague, sometime by fiery Serpents, and sometime by the Canaanites, who came out against them, and consumed them to Horma At these things Moses was grieved, and complained, as thinking long to have an end put to this their misery; whereas he prayeth, that the Lord would repent, he meaneth nothing else, but his turning from severity to lenity again; setting the same forth first, by the word, Return, then by the word, Repent: Because as a King in his wrath, punishing his rebellious Subjects, yet when the heat thereof is over, he repenteth, and speaketh peaceably again unto them; so God turning, to show savor to his people, whom he hath smitten, is said in condescending to our weakness, to repent; although to speak properly, he is not like man, that he should repent, as is said, 1 Sam. 15. Calvin for let it repent thee, hath it, Be pacified; and the word signifieth either repent, or be comforted. But I rest in the first, as giving the sense best.
Let thy work appear to thy Servants, and thy glory to their Children. Hebrew, Let thy work be seen, and thy glory upon their Children. By work, he meaneth the great work of bringing them out of Egypt, and putting them in possession of the Land of Canaan, which was yet imperfect, the first part only being done, but a great delay made for their sins, in doing the other. In praying therefore, that God's work might appear, he meaneth in both these parts; and not keeping them still to be consumed in the Wilderness, now that he began to do for them, in bringing them out of Egypt And this work he calleth his glory; because whilst it continued in suspense, some dishonor redounded to God, amongst the Heathen; whose mouths were ready to be opened, and to say. That he brought his people out of Egypt, to keep them to die in the Wilderness, as not being able to bring them into the Land, which he had promised, the Inhabitants whereof were too mighty for him to subdue. But the work being perfected, great glory would hence redound unto him; all Nations that should hear thereof, being made to reverence him, as Almighty. Upon their Children. This is added, according to the promise made, Numb. 14. 31. that although the men fell in the Wilderness, yet their little Ones should inherit Canaan; for then God's glory appeared upon their Children, when this was fulfilled.
Establish thou the work of our hands. He prayed before, that God's work might be seen now, because he knew, that God would effect the great work of expelling the Canaanites by them, and yet they going about it by their own strength, were nothing; he prayeth, that when they should go about it, God would by his almighty power assist them, and so he doubted not, but that they should prevail: and he doubleth his prayer, to show with [Note.] what fervency he prayed, as we also must do, that our prayers may be effectual; and in any work undertaken by man, especially going to War, it is his duty to look up to God for help, as being able to do nothing of himself, but through God, strengthening him in the work.
PSAL. XCI.
I Will say of the Lord, he is my Refuge. Sept. and Vulg. He shall say. But Hebrew it is, I will say. Only because all things here are spoken indefinitely, he or any man, that dwelleth in the secret of the most High, Vers 1. and Verse 3. He will deliver thee: That is, any one that is such. They have put this in the third person also, respecting rather the sense, then the word. For although the Author of the Psalm saith, I will say: He meaneth, in the person of the man before described, that he is in this most safe condition, against all evils, which he may fear in most dangerous times. For in the secret of the most high, The Vulgar hath, in adiutorio altissimi; and who doth so, saith Augustine, but he that believeth and trusteth in him for help, and not in himself, or any other thing? he shall be shadowed and sheltered, so as that no evil shall hurt him. And Augustine, and Jerome both, will have this Psalm, first to concern Christ, being in the Wilderness, and tempted of the Devil, and then his Members: for he singularly dwelt in the secret, or help of the Almighty; to whom he was Hypostatically, and admirably united; and for trusting in him, the wicked Jews could say, he trusted in him, let him save him, if he will have him. And the Devil, called here the Hunter, laid a snare most craftily for him, when he tempted him by Scripture, and giving him a view of all the glory of the World at once. And everyone of his Members shall likewise be delivered from this wicked Feind. For that he is the Hunter that layeth a snare, appeareth 2 Tim. 2. 26. Where it is said, That they may come out of the snare of the Devil. And he hath, saith Jerome, many snares, as covetousness, wrath, &c. And from the noisome Pestilence; Vulgar, rough words; This difference being, because 〈 in non-Latin alphabet 〉 the word here used signifieth either a word, or with different pricks, the Pestilence. Augustine following the Vulgar, giveth this sense; from words whereby some being terrified, forbear to speak what God would have them, thus incurring his displeasure, to their own destruction; as Jer. 1. 17. it is threatened in this case: and 〈 in non-Latin alphabet 〉 rendered noisome, or rough, signifieth, Contritions, tearings in pieces. And if by the former we understand the Devil, hunting after men's Souls, by his temptations; it followeth most aptly, which is here added, as another dangerous evil, to understand it of terrifying words; whereby so many are endangered through neglect of their duty, to speak against sin in whomsoever. If the other reading be followed, then both are to be understood of corporeal dangers by Hunters; such Hunters as Nymrod, that is, Tyrants and persecutors; & by the Pestilence, that which suddenly destroyeth thousands. But I rather prefer that of Augustine.
Thou shalt not fear for the terror of the night, nor for the arrow which fleeth by day. What is the terror by night, but fear of suffering for Christ, that maketh them that are in the darkness of ignorance to fall away; and the arrow flying by day, but hotter persecution, whereby the Children of the light are assaulted with greatest violence, and whereby many full of light and knowledge are pierced and fall. These are two kinds of temptations; one lighter, and the other grievous, whereby though many Christians fall, yet some there are that do not, viz. They that dwell in the secret of the most High, trusting in him and not in their own strength; others although men of great knowledge, are feared from Christ, because they thought too highly of themselves, that they were able to stand, although all others should flinch, as was sometime the case of Peter. Thus Augustine, who proveth the Arrow flying at noon-day, for so he renders it, to be hot persecution, from that passage of the Parable of the Sower; where it is said, the Seed that fell upon stony ground, was the hearer, that receiveth the word with joy; but hot persecution ariseth, and then it withereth away; because at noon-day the Sun is hottest. But what if we shall say, that by the terror of the night, and the arrow that fleeth by day, (for so the word 〈 in non-Latin alphabet 〉 Beiom, signifieth) are meant practices of the Enemy of the truth, whether secret or open, whereby the truly faithful, that are rooted and grounded, are nothing moved? For being thus understood, nothing can be excepted against; but understand it as before, and there will be no good agreement; since no Christian that standeth in time of danger, is of the night, but of the day; being before darkness, but now light.
Nor of the Pestilence that walketh by night, nor of the destruction that wasteth at noon-day. Here the same is again set forth, in other words: only that which before was called terror, now is called 〈 in non-Latin alphabet 〉 in the New Translat. rendered Pestilence: by the Vulgar, Verbum, V. 3. but here negotium: and that which was called Arrow, is called Destruction; and for day here is noon-day: Vulg. Lat. Daemon meridianus, the sense being the same, that hath been shown before, viz. Of secret plottings, or open violence, in the midst of the day.
A thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come near thee. Here, saith Jerome, are great mysteries; for he saith not at thy right hand, and at thy left: but at thy side and thy right hand. Because the Righteous hath no left hand, but is right handed on both sides; as Ebud, that killed Eglon. Augustine will have this spoken of Christ, at whose right hand the sheep shall be placed. But how either of them maketh out the sense good, I see not. Basil and others, at thy side and thy right hand; That is, thy left side and right very many, that come about thee to destroy thee, shall themselves be destroyed: but the destruction by them intended against thee shall not come near thee; for thou shalt be safe under the covert of the wings of the Almighty. For wings, covering his people, are ascribed unto him, for his tender care over them; and therefore he is sometime likened to an Eagle, carrying her young upon her wings; and sometime to an Hen, gathering her Chickens under her wings. Thus the Army of Sanneherib, being about 200000, coming to destroy Hezekiah, and the Ammonites and Moabites in very great numbers coming against Hezekiah and the Midianites against Israel in Gideon's time, were destroyed; and so have all other wicked enemies been from time to time, & shall be, if they rise up against the faithful, but they shall be preserved. And one well noteth, that it is said, at thy side, as speaking of one; because all the faithful are one in Christ; this is the secure condition of the whole body of the Church, and of every Member thereof. In all which I assent; but surely there is something more meant, in speaking of a thousand at thy side, and ten thousand at thy right hand: and saying, it shall not come near thee. For how can destruction be at thy side, and yet not near thee? And although many faithful persons are preserved in times of such danger, yet many fall by the sword, and other kinds of death, by the hands of Persecutors. Therefore I cannot but embrace that of Augustine, It shall not come near thee: That is, Thou [Note.] shalt sleight and contemn it, being for Christ and his Truth that thou sufferest, it shall not come near thy heart, to make thee heavy or sad; but thou shalt rejoice in sufferings, for so the Apostles did Act. 4. And for the Side and right hand, we may understand the thousand falling at the one, of Neighbors and Friends professing the same Religion outwardly, and the ten thousand falling at the other of those in the Church, that pretend Zeal, but their hearts are not upright, and therefore when Destruction cometh, they all fall, the upright hearted only being saved. Or thousands of such shall fall away in time of persecution or temptation by the subtlety of Sophisters, such as The Anti-Christ, who shall deceive the very Elect if it were possible; but they shall never fall, but stand and be crowned with an incorruptible Crown of Glory:
Only with thine eyes, thou shalt behold and see the Reward of the wicked: No nearer shall Destruction in any kind come unto thee, then to see that of the wicked, as Abraham saw the rich miserable Glutton in Hell torments, when he looking up to him, craved for one drop of water to cool his tongue: So that all, who are not sincere Christians, or make any other then God their refuge, when dangers come, are wicked; and this shall be their reward, to perish by the Judgments of God without remedy.
He shall give his Angels charge over thee to keep thee in all thy ways: This was by the Devil alleged to tempt Christ to cast himself down from the Pinacle of the Temple, but he answered, It is written, Thou shalt not tempt the Lord thy God, Hereby showing, that it is not meant, if a man will cast himself headlong into needless danger, that he shall be kept by God's Angel • from harm, but being in the ways that God sets him into, that is, Of Obedience, Faith, and constancy in the Truth. For what danger soever may seem to be in the Rage of the Devil and his Instruments in this case unto him, he shall not sustain the least hurt, no not so much as to dash his foot against a stone, much less shall they be able to stone him, death to hurt him, as Steven, who even then had more Joy then pain, more Glory then shame; even Angelical Glory, for his face shon like the face of an Angel.
Upon the Lion and the Dragon thou shalt walk thou shalt tread underfoot the young Lion, and the Adder. By stone before spoken of, at which it is said, Thou shalt not dash thy foot, Calvin understands, any stumbling block, that lieth in our way, to cause us to fall from God, and by Lion and young Lion, open force, whereby we are assaulted, by the Asp or Adder, and Serpent, subtle and secret devices, to ensnare us. For amongst such we live, as labor every way to bring us to Ruin, and so timorous are we naturally, that we seem to ourselves to be amongst Lions, and most formidable Creatures, when any trouble is by wicked men stirred up against us; and therefore it is not without cause, that we are thus comforted, that even the most savage, venomous, and subtle, shall not hurt us, if we steadfastly trust in God, thus getting under his shadow: for by the virtue thereof, we shall trample them under our feet, as poor and mightlesse worms, as it is said, Rom. 16. God shall tread Satan under your feet. Basil will have power to hurt, and Malice, meant by these Savages, and according to the Letter, David slew a Lion, and Paul shook a Viper off his hand and had no hurt, and our Lord promiseth to them that believe, these signs shall follow, they shall tread upon the Lion and Adder, or Basilisk, &c. August. By the Lion and Basilisk, understands the Devil, who is sometime as a roaring Lion seeking whom he may devour, and sometime as a subtle serpent, cunningly corrupting by Heretics his Ministers from the sincerity of the Truth: but which way soever he cometh, the Church treads him down, neither fearing his Rage in persecutors, nor being corrupted by his Subtilty in Heretics. And this I so receive, as not excluding the other of Basil; for touching some of the faithful it is said according to the Letter, That they stopped the mouths of Lions, as Daniel: not to repeat that was said before of David and Paul, and other Believers under the Gospel, who were wonderful for such things, and the power of Faith, being hereby perceived; and by casting out Devils whole Kingdoms and nations were converted thereunto.
Because he hath set his love upon me I will deliver him; Calvin, He hath acquiesced in me: and who doth thus, the next words show, Because he hath known my name. Here God is brought in speaking for the greater comfort, and assurance of the Faithful, that is who love him, and rest upon his protection, founding this their confidence upon the Knowledge of him, because none but they that know him, and his Power, Mercy, providence and Goodness towards his, can do thus: and such call upon God, as Verse 14. and are heard, and blessed with a long and happy Life here, and then with Honor and Salvation everlasting.
PSAL. XCII.
A Psalm for the Sabbath, that is, the seventh day from the creation, wherein God is said to have rested from all his works, and to have sanctified it: The Cald. Paraph. speaketh of this Psalm, as if it had been made by Adam, saying, An Hymn or Song, which the first man Adamsaid for the Sabbath day: but that is not probable, but rather that David made it, who increased the solemnity of this day, by adding two hymns of praise to be sung, musical instruments to be also played upon, as may be seen, 2 Chron. 29. 25. of which also mention is here made.
It is a good thing to give thanks to the Lord, and to sing praises; Hieron: For to give thanks, hath it, To confess to the Lord, Noting, that a man must first confess his sins and repent thereof, and then he is fit to sing praises to God, but not before. And it is to be noted, that he saith, we must confess our [Note.] sins to God, not unto man, against the popish practice of auricular confession to the priest.
Thus also Calvin renders it, and the word 〈 in non-Latin alphabet 〉 in Hithpael, signifieth to Confess.
To show thy Goodness in the Morning, and thy Truth in the Night: Not as Calvin noteth, that one of these is to be praised in the day, and not the other; but that in celebrating God's praise we should persevere day and night, lauding him continually, both for his Goodness and his Truth. Jerome saith, his Truth is to be praised in the night, as being darkly set forth in figures, and his Goodness, in pardoning their sins that confess, which causeth a cheerful light as of the morning to arise in the heart. Darkness indeed, as of the night, goeth before the morning light, whilst we are in sorrow for our sins: but having done, the Light of God's Truth shineth, who hath said, If we confess our sins, he is faithful to forgive them: But August. better, I will praise thy mercy in the morning of prosperity, thy Truth in the night of adversity.
Touching the musical instruments here named, and music in God's worship, see before Psal. 33. 2. For these words, Upon the harp with a solemn sound, are these, Upon Higgaion with the Harp, That is, In meditation upon the Harp.
My borne shall be exalted as the Unicorne, I am anointed with fresh Oile: Ainsworth, My old age with fresh oil: so likewi • e the Vulgar Latin: but the Hebrew is 〈 in non-Latin alphabet 〉 I am anointed or mixed. The meaning is, I am by thee made strong, for it is, Thou shalt exalt my horn, and by horn is strength commonly set forth: wherefore strength is meant to beat down his Enemies, as as the Unicorn, a fieirce beast in the wilderness doth by his one horn, wherein his chief strength lieth, push and kill both beasts and men. And this annointing with fresh or new oil, setteth forth the spirit of Fortitude, whereof anointing with oil was a figure: Therefore when David was anointed by Samuel for King, his valor became so great, that he slew a Lion and a Bear, then Goliath, and many Philistines more, none could stand against him. It was also a figure of Joy and Gladness, for which it is said, Psalm. 45. God hath anointed thee with the oil of Gladness above thy follows.
This then chiefly agreeth to Christ, the anointed above all others, and then to David his Type who wrote his, and lastly, to everyone of the Faithful, who are also said to have an annointing, 1 Joh. 2. 20.
The Righteous shall flourish like a Palme tree, and shall grow like a Cedar.
Having shown the joyful condition of the Righteous, by reason of his power and dignity of annointing, and the falling of his Enemies before him, now he further showeth their increase in Grace and Knowledge, being herein wonderfully thriving, as the Palm tree and Cedar of Lebanon, which groweth to a very great height: and as the Palm Tree, he shall be most fruitful in doing Good, which shall put a great Decorum upon him, as a Beast that is fat, is most well favored, contrary to the lean Kine in Pharaohs Dream, that were most ill favored. And thus he shall continue in old age, as naturally men do not; but then wither and fade away. And he is said to flourish in the Courts of God's house in alluding to the manner of those times, which was not for any, but the Priests to go into the Temple; but to abide in one of the Courts about the door of the Tabernacle, whilst that stood, afterwards of the Temple: and this good Estate of the Righteous begun and continued here, till old age shall be made more perfect, and so continue forever in the life to come; but this comfort belongeth only to such, as the longer they live, are the more excellent, not to such as are more covetous, more froward or profane, as it is with many, whereupon one saith well, Omnia alia cum vitia senescunt, sola avaritia Juvenescit.
PSAL. XCIII.
This Psalm hath no Title, Hebrew; but in Vulgar Latin, The praise of a Song of David, the Day before the Sabbath when the Earth was founded.
IT is generally held by the Fathers, to be concerning Christ, a Prophesy of his reigning in Majesty and Glory in Heaven, after his death and Resurrection, ascending into Heaven even to the right hand of God the Father; that is, To unspeakable Power, and Glory, and Honor for evermore.
The Lord reigneth, he is clothed with Majesty, see the like Psalm. 96. 10. 97. 1. Psalm. 99. 1. although the Son of God abased himself to become man, and to suffer a vile death, yet now he is in the height of Glory, He hath girded himself with strength, the world also is established that it cannot be moved. That is, By his Apostles, sent out to preach against Idolatry, and to publish salvation by Faith, the world fluctuating before in the midst of many Grosse Superstitions, is established in the Truth, never to be carried away anymore to those Errors.
Thy Throne is established of old, thou art from everlasting: That is, in God's decree; Christ's Kingdom over the whole world was appointed from Eternity, and to continue throughout all Generations.
The floods have lifted up their voice, the floods have lifted up their waves. The Lord on high, is mightier then many waves: That is, The Apostles sent out as Rivers of water, by their doctrine to water the Nations, have preached with all earnestness, and against them, as when the fresh water and the Salt meet, strong opposition hath been made by many; but yet his power being greatest, soon prevailed, and these floods ran all over the world with Success, the Pride of those Waves being abated.
Thy testimonies ere very sure: That is, Both old and New Testament, one serving to confirm the other. Holiness becomes thy house forever. That is, Thy Church, as she is called, 1. Tim. 3. 15. out of Basil. Jerome. and August. But Calvin and some others understand all of God, being Lord and King in a special manner over his in the protection whereof, and doing miraculously for her, his Glory und Majesty shineth most brightly. And the establishing of the world is spoken of, as one of the greatest wonders, the Earth being held in the midst of the air by his immediate power, and the Seas kept within their bounds, as with Gates and Bars. And his Throne is said to be established, because so many Nations bearing deadly enmity against his people, yet they were hitherto preserved, as a most flourishing Kingdom, showing, that no human force could shake it forever, especially that spiritual David being come, & having built it upon a Rock, to stand, not against human, but all Devilish power, forever and ever.
Here the power of God is further set forth, by a comparison taken from the floods and waves of the Sea, which both are violent and roar terribly, yet the Lord exceeds all these far in power, for he ruleth them at his will. Some by floods and waves understand Armies of men coming with seeming irresistible power, against God's people; but God easily quelleth them, and thus floods and waves are often taken: and the rather it is so to be understood here, because that in the next words V. 5. It is said, The Testimonies of the Lord are sure: That is, his promises to save and defend his Church, how populous or mighty soever they be that combine together to come against her. Holiness becometh thy house forever, Hebrew. In thy house the glory of holiness to the length of days: That is, The holy and true God is glorious for the things before spoken of; not for a time, his Kingdom over his Church then ceasing; but so long as cannot be counted, even to all Eternity.
PSAL. XCIV.
This Psalm is also without a Title, but the Vulgar Latin prefixeth this, A Psalm of David.
QUarta Sabbati: whereupon Jerome saith, that it serveth to show the concurrence of the Law and the Gospel in one, as the fourth day of the week is the middle, having three days before it, and three after; but to pass this as a vain Fantasy, let us come to the Psalm, as without any Title, by whomsoever that was prefixed: For Basil saith, That they who first expounded the Psalms, have it not. Yet August. dwelleth very largely upon it, as a Title worthy of our consideration for the mystery therein. And to find this out, he looketh to that which was made upon the fourth day, the Lights of Heaven; to whom he compareth the Faithful for their Heavenly conversation, and the light of their good life; wherein they go constantly on, and cannot be interrupted by any opposition upon Earth. For if they be injuriously or cruelly dealt withal, they look up to God to whom vengeance belongeth, and herein they rest; neither seeking to revenge themselves, nor making defection from the faith, when they see persecutors and wicked men to have so great power, and to live in such prosperity. And this indeed is a truth, and a truth hinted in this Psalm, for the comfort of all that suffer wrong, although we take it without a Title, as indeed it is. For the greatest part of the Psalm is spent in praying to God, to show himself just, in taking vengeance upon wrong-doers, how great and mighty soever they are; and describing their evil conditions, and threatening them therefore, Verse 20. 21. 23. But by the way, the blessedness of such as suffer by them, is set forth; and what favor God showeth them in their very sufferings, Verse 12, 13, 14, &c. and Verse 22.
O Lord God, to whom vengeance belongeth, O God to whom vengeance belongeth, show thyself. Hebrew, O God of vengeance or recompenses, O Lord God of vengeance shine forth. That is, make it to appear to thy glory, and the comfort and confirmation of thy faithful people, that thou art a righteous Judge, by not suffering still their Enemies to go unpunished on in persecuting and doing them wrong. For although the faithful believe, that God will revenge all their wrongs, yet then only his Justice so to do publicly appeareth to his glory, and his Justice shineth, when he revengeth.
He doth most pathetically cry out of the long triumphing of the wicked, because they were suffered in their tyranny and oppression of the Godly; and the Lord seemed to delay the Judging of them: which he saith, not out of impatience, or diffidence; but to express his zeal for God's glory.
Their doings against the faithful are complained of, and their foolishness, thinking that God seeth not: which he correcteth and reasoneth against, Verse 8, 9, 10, 11. Then for the comfort of God's people, he pronounceth