Commentary on the Old Testament Volume 2-4
Who will stand to me with the wicked? That is, when I have to do with wicked and malicious Enemies, who seek my destruction. And he answers himself, that the Lord, and not men stood for him; which he speaketh further, to confirm in his own example, what he had taught, Verse 13, 14. for the comfort of all other upright hearted persons, in expectation of the like to be done for them, in God's good time.
When I said, my foot slipped, thy goodness sustained me. Here he further amplyfieth God's mercy towards him, in that when in his own sense and apprehension he was even slipping down by Death, no means of preserving his life appearing, yet God brought him out of that danger: and in such dangers was David many times; but especially when Saul pursued him about the same Mountain, and had almost overtaken him; but God in his providence called Saul away, by the Philistines invading his Country. Moving one question more, Whether the Throne of wickedness shall have any fellowship with God. He answereth negatively, and concludeth with their destruction. And hereby he intimateth, that there are not only private persons, [Note.] but Kings, sitting upon Thrones, who are wicked, injurious to God's Servants; but be they never so great and mighty, they shall be cut off in their own wickedness, the worst of it redounding to themselves in the end.
PSAL. XCV.
THis Psalm is also without a Title, Hebr. but in Vulgar Latin it hath this: Laus cantici ipsi David. and Heb. 4. 7. it is said to be spoken by David, which is here said; and Basil saith, that David made it, foreseeing by the spirit, what should be done in the time of Josiah, in destroying Idolatry, and restoring the worship and service of God, so greatly decayed in the time of Manasseh; and he bringeth him in and the Priests, saying, O come let us worship and fall down, and kneel before the Lord our maker, and harden not your hearts, to those that would hardly be reduced from Idolatry, to the worship of the true God only. Here are three motives to stir us up to rejoice in God, and to worship him in all humility.
1. He is a great God, as his works do declare.
2. He is our God, we are his people. That is, we that are his Church, of whom he taketh a more special care.
3. Harden not your hearts, as in the day of temptation. Such as will not worship and humble themselves to God, by falling low before him, are hard-hearted, like the Israelites that thus tempted him, and perished in the Wilderness, being held there forty years, and never entering into Canaan; where they should otherwise have had rest and comfort, being possessed of a most fruitful Country, for themselves and Posterity forever; which maketh against them that either worship him not, or worship false God's, or are irreverent in their bodily gesture, or that do not acquiesce in [Note] his word, but out of unbelief meditate upon other means, to do better for themselves, as his people then did.
PSAL. XCVI.
THis Psalm is also without a Title, Hebr. but in Vulgar Latin it is The praise of the Song of David, when his house was built after the Captivity. Which, saith Basil, figured out deliverance by Christ, and so it is prophetical, both of the first and second coming of Christ Jesus. And accordingly Augustine understands.
Sing unto the Lord a new song, sing unto the Lord all the Earth. Saying, what is it to sing a new song, but to love, as the new commandment enjoineth? He that loveth then, singeth a new song, although he be silent; and he buildeth David's, that is, Christ's house; contrariwise, he that is covetous, although he singeth with his voice, singeth not, as is here exhorted: neither doth he build, but demolish, and makes an harsh noise in God's ears. The Temple built by Solomon, was situated in one certain place of the Earth, and so was that built after the Captivity, but this all over the Earth. Thus that elegant Father prosecuting the building, according to the Title, in many more words, which is not so pertinent here; because it is a Title prefixed, not by the Spirit, but by some man of his own head. And Ainsworth better noteth, that it was the Psalm sung, when the Ark being brought from the house of Obed Edom, was set in the Tabernacle which David made for it; 1 Chron. 16. 23. to Vers 34. where something more is added, which is here wanting, Verse 34, 35, 36. and something is altered, Verse 33. but the sense the same. That it is prophetical touching the Gospel all agree, as they must needs; because at the breaking out of the light of the Gospel, all the Earth praised God for Christ, with they could not do before. For how shall they call upon him, in whom they have not believed. And till then there was but one place, to which to bring Gifts; which we are exhorted to do, Verse 8. To bring gifts into his Courts, which be not now at Jerusalem, but everywhere. Hebrew, 〈 in non-Latin alphabet 〉 a meat-offering, one kind of offering being put for all; the whole worship and service of God, being hereby set forth. And this is not now a carnal Sacrifice, but a spiritual; as is taught, Heb. 10. of thanksgiving; and he cometh not empty now before God, that cometh before him with praise, out of a pure heart. So that here is no ground for the Papists Mass, as Calvin well noteth; who will have that the Sacrifice here meant; when as indeed it is only a figure of it, and the thankfulness of the heart therefore is the Sacrifice; for which of old it had the name of Eucharistia: and it is by faith made a Sacrifice, for us to feed upon, unto everlasting life. John 6. 53. Whereas Verse 6. he saith, Strength and glory are in his Sanctuary. It is spoken in alluding to the Ark, which was then the sign of his presence, where he often shown his glory; but now his Sanctuary is his Church, propagated throughout all Nations, or to be so propagated before the end of the World.
Let the Heavens rejoice, let the Sea roar. Here, saith Basil, the more to set forth the joy that should be for the Gospel in all parts of the World, the Heavens and the Earth, the Sea, the Feilds, and the Trees are mentioned by a Prosopopeia: showing, that they shall all rejoice; by the Heavens, the Angels being meant; who rejoiced when Christ was born, and rejoice daily at the conversion of sinners: By the Earth, the Nations, Kindreds, and Peoples, inhabiting the Earth; By the Seas, Islanders: By the Feild also, the World; as is shown in the Parable of the Tares; and by the Trees of the Forest, the Inhabitants of those parts, where amongst Trees and in Groves Idols Temples formerly stood, but now were demolished. Calvin will not have the Angels meant by the Heavens,, but hyperbolically the Heavens themselves, and the Earth, &c. which shall be brought into the glorious liberty of the Sons of God, when the Children of God shall at the last day be glorified through Christ. But it is not only said, the Heavens and the Earth, but the Trees also, which shall be burnt up. Again, the joy here spoken of is not at the renovation of all things then, but at the going out of the Gospel. Lastly, it may justly be questioned, whether these visible Heavens and Earth, be meant by 〈 in non-Latin alphabet 〉 , as I have shown upon that place: wherefore, as the Fathers also generally agree with Basil, so do I, as with one that speaks most reason.
For he cometh, for he cometh to judge the Earth. Well, saith Basil, doth he speak of his coming twice; for he shall come once to give knowledge to the World, how to be saved, and he shall come again to Judgment, when he shall separate, according to righteousness and truth, as he hath promised, the Sheep from the Goats, receiving them to Heaven, and sending these to Hell. Thus also Augustine and Jerome, although Calvin will have the word cometh twice repeated, only to show the certainty of Christ's coming, when the World shall be better governed. But the first word, Cometh, is best referred to his coming by the Gospel, when he died for us, and was judged, but judged not: the second, to his last coming: as if he had said, The things before spoken of shall be so, as hath been said; the Son of God shall come and enlighten, and rejoice all places: yea and after this, he shall come again to judge those that have despised or slighted him, not believing or doing as he hath taught, sending them into everlasting fire; neither shall he in so doing, deal unrighteously with them, or untruly, but righteously, for their enmity against his people; and truly, for their averseness from the truth offered unto them, in such unparalleled love; that is, Christ, who is the way, the truth, and the life: and from the truth preached, from which they have turned their ears away, giving heed unto Fables, as some are charged, 2 Tim. 4. 4.
PSAL. XCVII.
THis Psalm is also without a Title, Hebr. but the Vulgar Latin hath, A Psalm of David, when the Land was restored to him: Yet confessed, as Basil saith, by the Author himself, to be prefixed of his own head; but he judgeth him to have erred in it; forsomuch as not the Land over which David reigned, but all the World is here spoken of, as in the former Psalm; it being likewise a prophesy of Christ's double coming: And this the Text confirmeth, Verse 1. The Lord reigneth, let the Earth and the Isles rejoice; here being made more plain, what was before spoken obscurely, Psal. 96. 11. Let the Sea roar, and the fullness of it: the Sea being put for the many Islands in the Sea, and roaring, for making a joyful sound, which cannot be understood, but of Christ's first coming in the Gospel; wherein the tidings of that which he hath done for us, was carried into all parts of the World; where before they were in a sad condition, under dumb Idols, as they were blindly led: And Verse 3. A fire goeth before him, and burneth up his Enemies. And Verse 4. 5. here being more plainly and largely set forth his judging the World at his second coming, spoken of, Psalm 96. 13.
Clouds and darkness are round about him. This is spoken for the mysticalnesse of his Incarnation, as it is said, Great is the mystery of Godliness, Godmanifested in the flesh, &c. 1 Tim. 3. 16: And in setting this great mystery forth, he alludeth to the manner of God's appearing, when he gave the Law upon Mount Sinai. Augustine more Elegantly and largely, both upon these words, and the next, Judgment and Justice are the Habitation of his Throne; Clouds and darkness are round about him, to wicked unbelievers; for although he were the true light, enlightening everyone that cometh into the World, yet to them there was darkness round about him, so that they had eyes to see, but not to understand, seeing eyes, but were made blind: but Judgment and Justice are seen by believers, to be the Habitation of his Seat; yea he inhabits in them, for he dwelleth in our hearts by faith, and justifieth and sanctifieth us; so that through his grace, we are an holy and righteovs house, for him to rest and abide in. And for the next words, Verse 3. he differeth from Basil, saying, I cannot think the fire here spoken of to be that, which shall destroy the wicked at the day of Judgment, and wherein they shall burn forever; because that goeth not before, but after him; this before him. This fire then is the fire of wrath, wherewith the wicked burn against the faithful, when they are enraged against them, for withstanding their wills: For look upon one enraged, and doth he not seem to be on a fire, smoke coming out of his nostrils, his eyes sparkling, and his inward parts burning with a desire of revenge; the other in the mean season standing quietly, to bear whatsoever he shall do unto him. Thus for the fire to burn Enemies; but he also straineth this fire further to the faithful; saying, that they burn, by a profitable burning by the Spirit, which is as a fire in them: for which he saith, I came to send a fire and a sword, a fire to inflame with zeal, as Act. 2. the holy Ghost came down in the likeness of fire, and sat upon each of them; and the sword of the word, as it is called, Heb. 4. 12. divideth them from Father and Mother, and all most near to follow Christ. Then the lightnings enlightening the World, are also by him expounded of the Apostles, going into all Countries as lights, whereupon men's hearts melt in sorrowing for their sins, and so they are converted; yea Mountains, that is, great and proud persons before; for now as the Jailor, they fall down trembling before I aul and Silas; saying, What shall we do to be saved? Thus Augustine in many more words; and Jerome agreeth with him: Calvin and some others, make all these four Verses to agree to one and the same thing, viz. The glory of Christ's Kingdom, extended into all Countries, to the rejoicing of the hearts of the faithful, but the terror of wicked Enemies. T. W. takes all that is said, as spoken of God; to make all men afraid, and ashamed of worshipping Idols, against which he inveyeth, Verse 7. saying, he is described by such things, as accompanied his presence, in giving the Law, when his coming down was so full of terror. That of Augustine, upon Clouds and darkness. I take to be most genuine: but Basil is rather to be followed in his, upon the fire going before him to burn his Enemies. For it is also said, Psal. 50. Where he speaketh of the fire at the day of Judgment, A fire shall go before him; and Joel 2. 3. A fire shall go before them: Speaking of destroying Enemies, that should come against Israel, to burn up their Cities; whereas this was not done, till they had overcome them, and the word here, is 〈 in non-Latin alphabet 〉 , In his face, or presence. The meaning being nothing else, but as is said, 2 Thes. 1. 7, 8. When the Lord shall be revealed from Heaven in flaming fire. And he speaketh only of Enemies to be burnt by this fire, and not of the faithful; so that here is no place to infer the Spirit, as fire in them: and if this were the fire, wherewith the wicked shall be burnt, by being enraged, there were no great matter in this to terrify them.
Lastly, for his lightnings, it is well known, that lightnings oft times set Buildings and Trees on fire, and strike men so, that they are wonderfully burnt within, and terribly destroyed: and therefore in setting forth the terribleness of the last day, they are most aptly spoken of; when lightnings as fire-bals being cast into the World, all things shall be set on fire; and then the Hills, which none other fire can work such an effect upon, shall melt like Wax, and the very visible Heavens shall be dissolved with the heat thereof: 2 Pet. 3. 10. See the like, Revel. 4. 5. where it is said, That from the Throne proceeded thunders and ligtnings, and Chap. 8. 5. There were thunders and lightnings and an Earthquake; Immediately after which, the Angels sounded with their Trumpets, and great destruction followed.
The Heavens shall declare his righteousness. That is, Fire and Lightnings coming down from Heaven, to burn the wicked Enemies of his Church, as he always threatened; for when this shall be done, it shall appear to the faithful all the World over, that his threatenings were not vain, but real. By Heavens also, the Angels of Heaven may be understood; who shall then be employed to gather his Wheat into his Garner, and to bind up the Tares in bundles, for the fire: for in doing, as he long before prophesied, they declare him to be true and righteous; see the same also, Psal. 50. 6. And all • people shall see his glory, That is, the Glory in which he shall come to Judgment, who had been formerly so greatly abased, according to Matthew 25. 31.
Confounded be all they that worship graven Images, worship him (all ye God's) Here he prophesieth of the fall of Iodatry, when Christ as King shall reign, as indeed it came to pass: For worship him all ye God's, as it goeth in the Hebrew, the Vulgar hath, All ye Angels: And so it is rendered and applied to Christ, Heb. 1. 6. and was fulfilled, Luke 2. 13. Revel. 5. 11, 12. And well may the Angels for their extraordinary power and glory be termed God's; when as Princes and Judges in this World are so called, Psal. 82. Calvin will not have Angels, but false God's hereby meant, all which shall be subjected to Christ, that he alone may be glorified: but it is one thing to worship Christ, and another to be subject to him perforce.
Zion heard and was glad, the Daughter of Judah rejoiced: By Zion and Judah, understand the Church, to whom the tidings of Redemption by Christ were most joyful; and to hear, that although she suffereth grievous things by persecutors, her Enemies, yet they shall be judged at the last.
Calvin by Zion and Judah understands the Elect amongst the Jews, and the thing which they heard, was Christ's reigning amongst the Gentiles, spoken of, Verse 1. and he saith not, They saw, but They heard, for two Reasons.
- First, Because they heard it to their comfort and confirmation prophesied of long before.
- Secondly, many of the Nations were so remote, that they could not see it, but hear of it only.
Light is sown for the Righteous: That is, like seed: comfort lieth hid for a time, but at length it shall rise up and appear; so our life is said to be hid with Christ, Colos. 3. 3. and 1 Joh. 3. 4: It doth not yet appear what we shall be: but this seed is sown, when by the Prophets of God it is taught, that thus it shall be; for this meeting with a believing and good heart, shall at the last appear.
PSAL. XCVIII.
THis Psalm differeth little from Psalm 96. and therefore I need not to say much upon it: but Verse 1. it is added, His right hand and his holy arm hath gotten him the Victory: That is, He hath extraordinarily and miraculously by Christ's death vanquished the Devil, as Heb. 2. 15. Col. 2. 14. see the like, Esa. 59. 16.
And whereas, Psal. 96. 3. it is, Declare his Glory amongst the Heathen, here Verse 2. His righteousness hath he shown in the sight of the Heathen: This serving to expound that. Then Verse 3. 4, 5. 6. his mercy and Truth to Israel are mentioned in sending Christ, because that to Israel he was promised by all the Prophets; but yet Israel was herein so regarded, that this performance extended to all the Nations even to the ends of the earth, for which all are exhorted with voice and musical Instrument to praise him.
After this, Verse 7. 9. are in effect the same with Psalm 96. 11. 12. and Verse 9. of his second coming to Judgment with Verse. 13.
PSAL. XCIX.
THis Psalm, saith Basil, prophesieth of the Indignation, that some heathens had at the returning from the Babylonian Captivity, and that the Pharisees had at Christ, when he published himself to be the Son of God: and therefore he followeth the Vulgar Latin, wherein it thus beginneth, The Lord reigneth, let the people be angry, New Translation, Let the people tremble: the word signifieth indifferently either to tremble, or to be angry, and to me it seemeth good which Basil hath touching the wrath of the Jews against Christ, and so it agreeth well with Psalm 2. 1. 2. and how it was fulfilled the holy Gospels declare. Jerome asketh here what people they be that are angry, or have indignation; and answereth, Unbeleivers, whether of the Jews or Gentiles: but coming to the next words, Sitting between the Cherubims: Let the Earth be moved. He understands this Moving, of that which is by fear and trembling, in hearing of his word, as if it were meant, Christ is most glorious as God, that used to give answers from between the Golden Cherubims, and from the mercy Seat of Gold, in the most holy place, which did likewise all shine with Gold: therefore at the sound of his word, men of all parts of the Earth shall tremble, and so receive it into penitent and believing hearts, that they may be saved: for to them that do thus, the most high and glorious God is near, Isa. • 6. 2. I think, that by the people are meant the Jews, and by the Earth, all other Inhabitants of the Earth, in other Nations. Touching the stirs that should be amongst whom at Christ's coming by his Gospel it is here prophesied, yet nothing should hinder the proceeding thereof, or Christ the Author of it from reigning far and wide, as it came to pass when the Church was so many years under hot persecutions, and yet gat ground daily; and finally in Constantine's time, even in the heart and Court of the Emperor. Thus Ainsworth expoundeth both the first word, by stirred, as indeed it signifieth to be stirred or moved, either with wrath or fear; alleging to justify the Sept. and Vulg. rendering it angry, Revel. 11. 17, 18. and to draw the other the same way, Act. 17. 13. where the Jews are said to have stirred up the people at Berea against the Apostle Paul: although the second word properly signifieth, nutare, nutet Terra, Let the Earth nod the head, or mock at it, as it is said, when Christ hung upon the Cross, some nodded the head at him in derision and indignation; which is also intimated, where it is said, We preach Christ actumbling Block to the Jew, and foolishness to the Gentiles, as at which they mocked. Whereas Calvia expounds it by trembling, and referreth it to them that were before bidden to rejoice; saying, that this is spoken, in regard of the troubles which should be to the Church under the Gospel, endangering it, and make it even ready to sink, it doth no way agree; because by the Lord's reigning, is intimated his overcoming, and then was no time to tremble, or droop; or if his reigning be taken only spiritually, there is no reason for outward troubles, at which his people should tremble, but rejoice, as is exhorted, Phil. 4. 4.
The Kings • trength loveth Judgment. Having set forth the excellency of the Lord, Verse 1, 2. and exhorted to confess his name to be holy and fearful, Verse 3. here a reason is yielded, he loveth Judgment; therefore all the wicked must expect severity from him, which cannot but strike terror into them, at the hearing of him, hoc nomine; for they are for unrighteousness and iniquity, he against it; and what is their strength to withstand his? Moses and Aaron amongst his Priests, and Samuel amongst them that called upon his name, these called upon the Lord, and he answered them.
Moses and Aaron amongst his Priests, saith Basil, calling for Judgments upon Corah Dathan and Abiram, for their tebellion; and Samuel for thunder and reign against the Jews, casting him off, and desiring a King, were all heard; yea and for desiring a King so, they were punished with a Tyrant, under whom they suffered much misery. These examples he bringeth, that all might fear the Judgments of the Lord, which his strength is set to bring upon the wicked, according to Verse, 4. and to show, that for the Jews to reluct against the Priest-hood and Kingdom set up by God, was no new thing; for they did so in the days of Moses, and of Samuel; and therefore not to be marvelled at, that they should do the like against Christ, who was both Priest and King. But as they escaped not without Judgments, no more did the Jews in the time of the Gospel; whereas not only Aaron, but Moses also, are called Priests. Calvin saith well, that the word 〈 in non-Latin alphabet 〉 here used, signifieth both Priests and Princes; and before Aaron was chosen, Moses doubtless executed the Priests Office. But of this last I see no reason, but to doubt, and therefore rest in rhe former; Godly Princes and Priests had all one name, although there be another for Princes. Ainsworth noteth, that chief Officers were thus called, as well as Priests; 2 Sam. 8. 18. The Kings Sons were C • hanim, the reason whereof is rendered 1 Chron. 18. 17. But he expounds Moses his calling upon God, of that Exod. 14. Exod. 32. and so I grant the next words agree well.
In a pillar of a Cloud he spake unto them, for they kept his Testimonies, and again, thou answerest them, a God forgiving thou wert unto them, and taking vengeance on their practices, or works: where by the pillar of a cloud, understand that which went before them in the Wilderness, which shown God's complacency in these his holy Servants, who kept his Testimonies, although the people amongst whom they were, generally were wicked for murmuring and Idolatry. Yet they found so much Grace and favor with God, that they prevailed, at the least one of them, for the pardoning of the people's sins: and yet some revenge was taken upon them by consuming them diversely in the Wilderness, even all but two after, Numb. 14, who were twenty years old and upward. For I do not think, that unbelief of Moses and Aaron, at the Waters of Meribah, for which they were not permitted to live to go into Canaan, is here meant, but the people's Idolatry and murmuring, Exod, 32. an • Numb. 14. because God is said to have answered, that is, granted their prayers; which he did not, touching their going into Canaan, although much importuned by Moses therefore: and Moses and Aaron are commended for keeping his Laws: therefore that •• n doubtless is not here meant, when he saith, Forgiving them, but the Grosse sins of the People, whom they lead: which were forgiven so, that they were not suddenly all destroyed, but yet they were temporally punished with death, their Children notwithstanding being preserved to inherit Canaan.
Junius divideth the Psalm into three parts, or Arguments of praise.
1. In Verse 1, 2, 3. from his universal Kingdom.
2. In Verse 4, 5. from his grace in Christ.
3. In Verse 6, 7. &c. From that which he did at the praying of Moses, Aaron, and Samuel: as if he had said, The Lord did wonderfully for his people, when these being but Servants sought unto him; therefore much more through the mediation of his Son the faithful shall be forgiven, and everlastingly saved, although they go through many sufferings for their sins in this World.
But it may better be divided into two parts.
1. An Exhortation to praise God for Christ, reigning as King against all opposition, both of Jews and Gentiles, Verse 1, 2, 3, 4, 5.
2. For the mercies of God shown of old to their Fathers, in the times of Moses, Aaron and Samuel, Verse 6, 7 &c. And then God's answering Moses and Aaron, may be referred to that, Exod 14. 1, 2. Numb. 17. and Samuel, 1 Sam. 7. and Chap. 12. And whereas Verse 5. he had said, bow down at his foot-stool, Verse 9. he in stirring up to praise God, saith, At the mountain of his holiness: in both places meaning his Sanctuary; which when Solomon built, was called God's footstool, 1 Chron. 28. 2. and for the situation upon mount Zion, his holy mountain, towards which they prayed.
PSAL. C.
THis Psalm tends also to stir up to praise God, prophetically touching upon the calling of all Nations under the Gospel. Therefore Verse 3. where it is said, He hath made us, and not we ourselves, we are his people and sheep of his Pasture: He meaneth not our making in the Womb, as Psal. 139. but our spiritual making, of which, Eph. 2. 10. We are his work manship, created unto good works. Although it be true, that he made us also, as we be men and women, consisting of Souls and Bodies: But here a more peculiar making is meant, after God's Image; which is in righteousness and holiness, Eph. 4. 24. whereby we become Christ's Sheep; and he is our Shepherd, to feed us with his grace here, and to bring us to glory hereafter: as Psalm 23. John 10. For in this our remaking we have no hand, but God of his own will begat us by his word. Let not us then arrogate to ourselves anything in our regeneration, but ascribe it wholly to the Grace of God in Jesus Christ. [Note.]
PSAL. CI.
A Psalm of David.
I Will sing of mercy and Judgment. Jerome. August. Basil, Cald. by Mercy and Judgment here understand God's Mercy towards penitent sinners, and Judgments against the obstinate wicked; or as August. hath it, mercy and judgments towards himself and other faithful, for both which he was thankful, and so must we be; as Job, and Paul, and Silas, being harshly used and imprisoned, sung Psalms. Calvin expounds it of the mercy and judgments wherewith David meant to rule, if God would bring him to the promised kingdom; but this were very improper, it being expressly said, To thee will I siug, That is, To thy praise, of thy mercy and Judgment. If he had meant these resolved upon in himself, he would rather have said, I will rule in mercy and judgment, and then sing Psalms to thy praise, by whose special favor I am thus advanced, and have the Grace so to govern: But Basil will have it prophetically spoken of Josiah, who rooted out Idolaters, and encouraged the true Servants of God in his worship. I see no cause why it may not rather be taken of David himself, because he saith, Verse 2. When wilt thou come to me? That is, By setting me up, as thou hast promised: because he was long anointed King, before that he came to the Kingdom, and after the Kingdom over Judah attained, he was kept seven years from Raigning over Israel; but Josiah being but a Child sat upon the Throne, so that this agreeth not to him.
I will do wisely in the perfect way, when wilt thou come unto me? Ainsworth, When wilt thou come by Grace to assist me so to do? and for his doing wisely, he alledgeth, 1 Sam. 14, 18,
Who so privily slandreth his neighbor him will I cut off: The word Slandring, cometh from 〈 in non-Latin alphabet 〉 a Tongue, that is by the Cald. rendered, He that speaketh with a three - fold tongue against his neighbor, a slandrous tongue according to the Hebrew Doctors being so called, because he hurteth three.
First, The Slanderer.
Secondly, The Slandered,
Thirdly, Him to whom the tale is brought, who is thus made to have an evil opinion of his Neighbor undeservedly. And he saith, I will cut off; Intimating, that till he was King, he might not exercise this Authority; for this were a sin in a private person: but having the Sword once by God put into his hand, he would do thus; and not only to slanderers, but also the proud hearted: Hebrew, The large hearted: The proud being so called; because in their hearts they aim at great matters, and such as be of too far an extent for them: To curb and suppress such, as disturbers of the peace of a Kingdom, it is the duty of Kings to set themselves: And therefore David voweth to do so. Although I see not how in the case of Mephibosheth, and Ziba a Detractor, he afterwads performed it.
I will betimes destroy all the wicked of the Land. Here David showeth in his own example, what is the duty of Judges, without delaying to do justice upon the wicked, for evils must be resisted in the beginning, and herein, one must not be spared more then another, but Justice must pass upon all.
PSAL. CII.
A prayer of the afflicted when he is overwhelmed.
THis Psalm is most probably thought to have been made in the time, when the Temple of Jerusalem lay in the ruins, the time set for the rebuilding thereof, viz. eventy years, being even now almost expired; for according to this it is said, Verse 13. The set time is come, to have mercy upon his; that is, the City Jerusalem: and Verse 14, For thy Servants favor her stones, and the dust thereof; whereby is intimated, that yet the City and Temple lay ruined, the time of their Captivity continuing still. Junius thinks it to have been made by Daniel; Basil will have it so a prayer, in behalf of the Jews, their City and Temple, as that it fitteth any particular person in great distress. Jerome saith no more of it, but according to the Title, a Prayer to be used by any faithful person, in great distress. Augustine will have Christ to be the poor afflicted man, that prayed thus. I rest in the first: it was a Prayer used specially near the time of the Jews return, and the greatest part of it fitted for one in distress at any time, teaching him how to make his complaint, to move the Lord to pity. The parts are two.
First, A Prayer and complaint, aggravating the misery of him that prayeth, concluded with the brevity of his life, and God's Eternity, Verse 1, 2. &c. to Verse 11. 12.
Secondly, The faithfuls confident resolving to his, and the comfort of all Israel in affliction, that the desolation of the City and Temple should soon have an end, Verse 13, 14. &c. to Verse 23. concluding as before with our weakness, and the shortness of our lives, yea and the mutability of the Earth and the Heavens, Verse 23, 24, 25, 26, 27. 28.
Like a Pelican. Of which also Isa. 34. 11. Zeph. 2. 14. it hath the name, saith Ainsworth, from vomiting; being thought by some, to be a Bird, that swalloweth shell-Fish, and after vomiteth them up again, and eateth them; which sitteth alone, and maketh a doleful noise? Some call it a Bitturn. The desolate condition of Jerusalem, in time of the Jews Captivity, is hereby set forth, as of one person in extreme misery, thus lamenting, and as in the verses before and after, Verse 7, 8, 9, 10. 11.
Thou hast lifted me up, and cast me down. This is spoken to set forth the greatness of his fall; as if he had said, Thou hast done by me, as a mighty man by one weaker, wrestling with him, he lifts him first up on high, and then casts him to the ground, giving him the greater fall: which he speaketh, not as accusing God of cruelty, but to aggravate his own misery, that he might be moved the more to take compassion upon him, and deliver him.
For the appointed time spoken of, Verse. 13. see Jer. 29. 10. Dan. 9.
For thy Servants delight in her stones, and favor the dust thereof. Hebr. Pity the dust thereof; that is, such is their love to thy house, that not only when it stood in greatest magnificence, but even now that it lieth on ruinous heaps, they delight in it, and grieve to see these ruins, thinking long for the time of rebuilding it again. So likewise for the spiritual Temple, [Note.] which is the Church of Christ, although it hath no outward splendor, and Christians who be the Stones of this Building, lie scattered where they may, in time of persecution; yet the faithful delight in these Stones, as most precious, and are moved with compassion towards them in misery, and lying, as it were, in the dust; however Unbeleivers and Heretics, because they are in more pomp and outward glory, despise them, as forsaken and judged of God,
So the Heathen shall fear thy name, and all the Kings of the Earth thy glory. Here he passeth from the deliverance out of Babylon, as is usual amongst the Prophets, to our deliverance by Christ; the benefit whereof he showeth here again shall be to all Nations. For when the Lord shall build up Zion, he shall appear in his glory. That is, not only at the people's return out of Captivity, but when he shall build his Church by his Apostles and Pastors, set forth by Zion; his almighty power against all contrary powers shall appear to his exceeding great glory: by such weak means, all Countries being subdued, and Emperors taken by Fishers, as Preachers are called.
This shall be written for the Generations to come, and the people which shall be created, shall praise the Lord. In that he aith, They shall be written for the Generations to come: It appeareth, that they concern our times under the Gospel, and that Zion should now be built more then ever.
And for the people which shall be created, they are the same spoken of, Psal. 100. 3. and Eph. 2. 10. the word Created is used in speaking of the converted to the faith of Christ, and to good works; whereas before they did all evil.
To hear the groaning of the Prisoners, and to deliver those that were appointed to die. Hebrew, The Sons of Death. For this the Lord looked down from Heaven, Verse 19. when he loosed and set at liberty his people, imprisoned in Babylon, groaning and longing after a return into their own Country; and again, when by converting Countries and Nations to the faith, he delivered them from their spiritual Enemies, Sin and Satan; as in the Song of Zacharias: That being delivered from the hands of our Enemies, we might serve him without fear. And for Death, we were subject hereunto, till that Christ dying for us, destroyed him that had the power of Death, that is the Devil, &c.
He hath weakened my strength in the way, he hath shortened my days. This is the voice of the Jews, as of one person, being yet in Captivity; where by many oppressions their strength was wasted, and their lives by this means made the shorter. Verse 24. Take me not away in the midst of my days, thy years are throughout all Generations. It is not hereby intimated, that any are cut off, before they have fulfilled the time by God appointed unto them: but the faithful then looked unto the time of the Messiah his coming, and to have their lives worn out, before that they counted a cutting off in the mids of their days, as Calvin noteth; because they attained not to the fullness of the time, set for that deliverance: but because he is speaking of their miseries in Babylon, and the time set for their deliverance from thence; it is to be understood, first of that: Let me not be wasted and decay, by the Enemies oppressions, before that time cometh, in the days of this my Captivity, any time within that time being meant by the midst; as Christ is said to have been in the heart, or midst of the Earth, when he was put only into a Sepulcher, nearer the superficies.
Secondly and mystically of the deliverance, by the coming of the Messiah: Some understand it only in general, of man in misery pleading with God, as much weakened and brought near to Death hereby. For his Plea, not to be cut off, because God's years are throughout all Generations, the meaning is not, therefore make me likewise to continue throughout all Generations: for he acknowledgeth his days to have a midst, a beginning and end; But forsomuch as thou my God and Father art everlasting without change, take pity upon me, that have but a short time in this World, and make my life more comfortable, by delivering me from misery, and exempting me from the danger, wherein I now daily am, of being cut off sooner then ordinary; because thy promise to thine is to satisfy them with long life, and then to show him thy Salvation. And in this Psalm, Verse 28. The Children of thy Servants shall continue, and their seed be ablished before thee. Which though Basil applieth to the Seed, Christ, yet it is plainly meant of the Children of Israel, who the Prophet doubted not should return from Captivity, and enjoy the Land of Canaan again; and their Seed, all true Israelites, afterwards at the coming of the Messiah, establishment in grace here, and in glory forever hereafter: In which sense, if we understand him speaking in this place, in his Plea, that God is everlasting; a desire is intimated in the person of the Church, to be made everlasting also, in grace and glory, although the bodily life be but short and momentary.
Of old thou hast laid the foundation of the Earth, &c. To prove God everlasting, he here commemorateth first the Eternity, a parte ante, before the World was: for he that made Heaven and Earth, must needs be before them, and therefore Eternal. Secondly, He saith, that Heaven and Earth shall wax old, and decay and perish, as a Garment, but the years of God shall have no end; and for change, there shall never be any in him, Jam. 1. 17. Thus comparatively setting forth his Eternity, a parte post. For God is 〈 in non-Latin alphabet 〉 essence, and he saith to Moses, I am that I am: Intimating unchangeableness, being the same, and not younger or older forever. And by the Apostles applying this to Christ, Heb. 2. 10. it appeareth, that this is spoken to him the Son of God, by whom all things are also said to have been made, John 1, 2. And for the Heaven and Earth waxing old, and being changed as a Garment that is old, which is not from worse to better, but from better to worse; this showeth plainly, that when the Apostle, Rom 8. speaks of the Creature to be brought into the glorious liberty of the Sons of God, he meaneth not the Heavens and the Earth, but Creatures capable of Salvation; as there I have shown.
PSAL. CIII.
THis Psalm, saith Basil, seemeth most aptly to have been compiled after the other; because therein the Church complaineth of her misery in Captivity, and prayeth for deliverance; here deliverance being attained, she blesseth God therefore; and both for deliverance out of Captivity, and by Christ through the forgiveness of sin: Whence we should learn, [Note.] as to pray in time of misery, so to stir up ourselves to praise God, when we are delivered.
That reneweth thy life as the Eagle. Hereby he intimateth, to the Kingdom of Heaven, as the Eagle is the King of Birds, Isa. 40. 31. the like is said, and the Cald. applieth it to that which shall be in the World to come; Job 33. 25. there is a comparison to the same effect, taken from the flesh of a Child. Touching the Eagle, she casts her feathers every year, and then new grow, and she flieth high, and liveth long. Calvin derides it which the Rabbins tell, that the Eagle once in ten years flieth on high, even to the Element of fire, and there her wings burning, falleth down into the Sea, whereby her feathers grow again. But the truth is, the Eagle liveth to a very old age, and then his Bill growing so crooked that he cannot feed, he dieth by pining away through famine, and not for any defect of natural strength. Thus Calvin, but Augustine more probably: the Eagle being hindered in age, by the overgrowing of his Bill, from feeding, rubbeth it against a Rock, till it is broken off in the over-grown part, and thus coming to the feeding again, he is lusty and strong to fly as before, the decaying seathers being renewed again: And therefore the sense is thus given in English Meter: As the Eagle casts her Bill, whereby her age reneweth. And allegorically by the Rock, Augustine understands Christ, by whom we are renewed in the inner man, Eph. 4. 24.
He made known his ways to Moses, and his acts to the Children of Israel. Having spoken of the Lord's executing Judgment and Righteousness, Verse 6. now he beginneth with a famous example shown hereof, by the ministry of Moses, in plaguing the Egyptians, bringing Israel out from amongst them, and through the red Sea, drowning the Egyptians, Exod, 14. Some refer this to Exod. 33. and 34. where Moses desired to see his face, but was shown only his back-parts. But his ways are rather his Commandments, which he shown him in Mount Sinai, and his Judgments those before spoken of; for which he saith, that he was very pitiful towards them before oppressed, and cruelly used by Pharaoh, and his people: And having delivered his people from those oppressions, although they proved ungrateful, and he were provoked to anger, yet continued he not in anger, to judge them fully according to their sins. Then in further expressing his mercy, in removing their sins, he useth two comparisons, to show how far; one as far as the Heaven is from the Earth: the other, the East from the West; because no things are more distant one from another then these. Then he compares his pity to the pity of Parents to their Children, and men to Grass and Flowers, so tender and easily made to wither. After which he resumeth that again of God's Eternity, Psal. 102. 25, 26. applying it to their comfort; for every attribute of God is God: and consequently his mercy here said to be everlasting to them that fear him, and keep his Covenant, and his Precepts. Lastly, his Kingdom is magnified, as over all; as was shown, not only by his power in Egypt, but also in Babylon: whereupon not only men, to whom the benefit of God's almighty power redoundeth, but also the Hosts of Angels are exhorted to praise God, and all his works in all parts of the World.
PSAL. CIV.
THis Psalm is without a Title, Heb. but in the Vulgar Latin is prefixed, David de Generatione Mundi: And Basil doubteth not, but that it was made by David, and with him agreeth Junius. It is altogether Laudatory, from the consideration of God's works of Creation and Providence.
Thou art clothed with Glory and Majesty: Thou deckest thyself with Light as with a Garment. That is, by thy glorious works, which here follow, for these show the glory of God, Psal. 19. 1. and God is said to dwell in light inaccessible, 1 Tim. 6. 16. for the glory and light of the Sun is exceeding great, therefore his that made the Sun, is far greater, and more shining.
Who layeth the Beams of his Chambers in the waters. Hebrew, Of his upper Roomes. Ainsworth, His Lofts: Whereby he meaneth, the waters above the Firmament, Gen. 1. 7. For above these is the highest Heaven, the Seat of God's glory, supported by nothing, but by waters there condensated, as it were, into a solid substance, to make a foundation for this Master - Builder to build his Habitation upon: Psal. 18. 11. and this spoken of, as a thing most miraculous; since the foundation of a Building must he hard and rocky, or else the building cannot stand, and waters of all things are most unfit for this purpose, and therefore not to be made a foundation, but by an Almighty power.
Who maketh his Angels Spirits, and his Ministers a flaming fire. In the History of the Creation, the making of Angels is not spoken of; therefore that is here supplied: man was made of the Earth, but they were not made Bodies, but Spirits, fit to be about the Father of Spirits, and to minister to him, and with speed to move suddenly into most remote parts, being invisible to bodily eyes. Calvin for Spirits, renders it Winds; but because Heb. 1. 7. it is rendered Spirits, he saith that all Expositors, both Greek and Latin, commonly take it so as hath been said, although the word signifieth both Winds and Spirits: And his Ministers a flaming fire, for their burning zeal for God's glory; for which cause we read of Seraphim, signifying burning, Esa. 6. that minister to God continually about his Throne, in praising him. And they are set forth also by this name, for their irresistable power, as there is no withstanding of fire or water, for they destroy all things: so one Angel, an whole Hoast of Sanneherib, held to be by burning them within, although it appeared not outwardly; as I have shown upon Isa. 10. 16. 17.
He hath laid the foundations of the Earth, that it should not be moved. Psal. 24. 2. He hath founded it upon the Seas, and stablished it upon the floods. See the Exposition there; The foundations of the highest Heavens, Verse 3. and of the Earth below, are the same; viz. Fluid waters: and therefore it is an Almighty power, which continually upholdeth them. He that made the Sea-bear his body walking upon it, made it bear the huge mass of the whole Earth. Then he telleth, how it was at the beginning, the waters stood above the Mountains, Gen. 1. for till the division of the waters, all was covered with water.
At thy rebuke they fled, at the voice of thy thunder they hasted away. Hereby he setteth forth the separating of the waters at the beginning; part being elevated above the Firmament, and part being made to fall into the lower parts, to make the Seas; those going up by the Mountains, these running by the Valleys to the place by God appointed for them, Verse 8. and they are there bounded in, Verse 9.
He watereth the Hills from his Chambers, or Lofts before spoken of, Verse 3. That is, from that part of the Air, where the waters are placed, from whence rain cometh; and when it came in so great abundance, that the whole Earth was drowned, God is said to have opened the Windowes of Heaven. For as there is a starry Heaven, and the highest Heaven; so there is an Aerean Heaven, consisting of three Regions; in the midst of which are the waters which fall, and water places of the Earth, both high and low as God pleaseth.
The Trees of the Lord are full of sap, the Cedars of Lebanon which he hath planted. The Cedars, saith Basil, are called the Trees of the Lord; because they are not set by man, but God maketh them to grow, and specially in Lebanon, being most famous for abundance of them, and for the tall stature, and incorruptible matter, of which they consist; whereas other Timber corrupteth, the timber of Cedars doth not: and Cedars as the principal of Trees are named, all others being also meant, which by watering are preserved from withering, and made to grow and flourish. For these words, are full of sap, Hebrew is, Shall be satisfied. Meaning with moisture, sucked by their roots out of the Earth, plentifully watered, whereby they are nourished and grow so mightily.
The Birds and Storks in special, the Goats and the Conies are spoken, • s having by God an apt habitation given them.
From Earthly things he passeth to heavenly, the Sun, and the Moon, the one going and the other coming, and then it is dark.
And then Lions, and other wild beasts go out to seek their prey.
Vers. 25. 26. He proceedeth to speak of the Sea, and the Creatures therein, especially of Leviathan, or the Whale, of which see more, Job. 41.
Thou sendest out thy spirit and they are created, and thou renewest the face of the earth.
Here, and Verse 29. he showeth the perpetual vicissitude of death, and life amongst Earthly Creatures, of whom some die, and then others come forth in their stead, and replenish the Earth again; and that he saith, is either by hiding his Face; or sending forth his Spirit to renew all Species of living things from Generation to Generation. The Manichees, saith Calvin, and Servetus, gathered from hence, that a part of God is not only in man, but in every living creature, which when it dieth, returneth to God again: But it is to be understood, that this is spoken of the spirit of Life in every creature, which is but an Effect wrought and made by him, and called his Spirit, because it cometh from him, being indeed after that it is wrought in the Creature, the Spirit of that Creature, and perisheth again with it, being nothing else but the sensitive life, which hath the beginning with the Body, and likewise Endeth with it; and God is only said Verse 29. to gather it, when he taketh it from the Creature, resolving it into the Air,, and so the Beast, Fowl, or Fish dieth. And herein this spirit differeth from a man's, in that his Spirit is immortal, having a distinct being after his Death unto Eternity, and that in woe or Weale.
From the Premises he here concludeth, that God hath Glory from all his Works, And Verse 33. he stirreth up himself, and consequently us, upon these Considerations to praise God.
PSAL. CV.
THe Vulgar Latin prefixeth before this Psalm Hallelujah, which signifieth. Praise God, but the Hebr. not only the first Words are the same in effect, Give thanks to the Lord. And not only Halalujah is prefixed here, but before Ps. 106. 107. so that these 3. Ps. together were by the Hebrews called the great Hallalujah, and were sung at solemn times in their assemblies. Of Psalm. 105. and Psalm. 106. I shall need to say nothing by way of exposition; for in them is nothing but an historical showing, what God had done in singular mercy for Abraham, and his seed in promising the inheritance of Canaan, and before their going thither placing them in Egypt, by means of Joseph, and when they were there oppressed, delivering them and plaguing the Egyptians, Psalm. 105. And Psalm. 106. showing the miraculous things done for them, and their ingratitude, both whilst they were in the wilderness, and after their coming into Cannaan, especially falling to most Grosse Idolatry, for which they were given over into the hands of their Enemies, and when they cried unto the Lord, again delivered from them. And from all this he stirreth up to praise God, bringing the History of Genesis, touching Abraham and Joseph, &c. and of Exodus and Numbers, and Judges, into a compend in these two Psalms: only Psalm 105. 14. it is said he rebuked Kings for their sakes; and hereby is meant the Check that Abimileck had for Abraham, Gen. 2. and the King of Egypt, where he is also called a Prophet; but here anointed also, for his Sanctification to the Kingdom of Heaven.
PSAL. CVII.
IN this Psalm saith Basil, the deliverance of the Jews out of Babylon is prophesied of, and under it our deliverance by Christ, to praise God for which we are here exhorted; and indeed it doth more concern us under the Gospel then them. Before it in the Vulgar Latin is prefixed Hallelujah, Halelujab, whereupon Augustine noteth, that it is a most remarkable Psalm, and therefore sung anciently in the Church at most solemn times. But some refer the former Hallelujah here to Psalm. 106. thus making it to have a double Hallelujah, one in the beginning, another in the end; but it is to be noted, that what is prefixed before any Psalm belongeth to it, and not to the Psalm before going: thus August. who expoundeth the Psalm, as pertaining to Christians gathered out of all Countries under the Gospel. Thus also Jerome: Calvin expounds it of several occurrences of this life, in all which, the providence of God is to be acknowledged both by land & by Sea, that he may have praise, and nothing may be ascribed to blind fortune, as amongst Heathens▪ which I grant may be received in respect of the literal sense, and good use made of it, but I take it, that something else is here mystically aimed at, according to Jerome and August, as will further appear in the following Exposition.
Whom he hath redeemed from the East, and west, from the North and the sea: Herby saith Jerome, it appeareth, that the Jews are not meant, who wer brought out of Egypt, for they came only from 1 part of the world, which was south, nor their bringing from Babylon, which is always spoken of as North: but the people of all Nations redeemed by Christ. But whereas East, West, North, and the Sea are named, which was also West, and so the West is named twice, and the South not at all, he thinketh that there lieth a Mystery, that the Jews being rejected, the Gentiles should be the people now redeemed. For it is said Habac. 3. 3. That the Lord cometh from Teman, or the South: That is, From Bethelhem, which lay South from Jerusalem, where Christ was born: And upon this he insisteth much, because when the Sea is named in any place of sacred History, the great Sea is meant, which lay West; but forsomuch as the red Sea lay South, and it may be meant as well of that, as of the main Ocean, the Ground of this conceit is weak, and is far fetched to make Judea South, because one part of the Land where Christ was born lay South in respect of the other. Wherefore the four parts of the world, from whence the redeemed by Christ are gathered, be here undoubtedly meant, and the Rejection of the Jews at this time is sufficiently set forth in other places, yet not forever, as appeareth Rom. 11. And thus other Expositors generally: Calvin, acknowledging no Redemption by Christ here spoken of, refereth it to all mankind in all the parts of the world, wherein who so are scattered, and driven from house and home into Wildernesses, in the midst of many dangers, but yet are brought home again, they are to acknowledge this benefit to come from God's providence, and praise him for it: so likewise for their preservation in such solitary and barren places, where they have been hungry and thirsty, wanting all sustenance, as Verse 4. 5. But of this the spiritual sense is by the ancients given thus, That in the Wilderness of Darkness and Ignorance they wandered before, as they were blindly lead, a show being made by their Philosophers to bring them to the City of Blessedness, but yet no such City being found, by which means they were held in an hunger-sterved condition, not in respect of the want of Bread and Water, but of hearing the word of God.
Then they cried to the Lord in their Trouble; That is, This their miserable condition, although they were not sensible of it, was a voice of crying in the Ears of the Lord, being out of his pity moved to provide better for them, and by the preaching of the Gospel, to bring them by Faith and Repentance to his City the Church, as it is compared, Matth. 5. 14. 15. there to inhabit settledly to their exceeding great Joy and Comfort.
Such as sit in darkness and in the shadow of death, being bound. He repeateth again Verse 8. his satisfying of the Hungry in the sense before given, and now proceedeth by other Allegories to set forth the miserable case of sinners.
First, They sit in darkness, Matth &c. 4. 15. So they that were in the darkness of Ignorance, and daily perished therein, are said to do.
Secondly, Being bound, That is, with sin, and straits into which they were brought thereby, to which Effect, Esa. 61. 1. is alleged by our Lord, Luk. 4. 16. for sinners, till their conversion, are in Bonds of Iron as it were, that is, The strongest Bonds that be, as Prisoners taken captive and slaves, are shut up and bound. These bands are also called Bands of Brasse, and this prison bolted with bars of Iron, Verse 16. and Verse 12. he showeth the cause; their Rebelling against the words of God, and despising his Council. For thus all Nations did before their conversion, disobedience, wherein they lived, being counted rebellion, and despising of God, as he that serveth Mammon as his Master, is said to despise his chief Master God, Matth. 6. 24.
Thirdly, He brought down their heart with Labor, and they fell down, &c. where by Labor, is meant such labor as is spoken of, Matth. 11. 28, Come unto me all ye that labor and are heavy laden, For by living in sin, the Heart is brought down and fainteth, as the Body by extreme labor and toil, the same is set forth in other words. V. 17.
Foolish men are afflicted for their sins: The heart or inward man being hereby brought into an woeful case, although they feel it not, being ready to perish for want of food, as men most hungry and thirsty, and Yet their Soul abhorred all manner of meat, When they were thus even at deaths door, that is, there was no desire in them of spiritual food, for they knew it not to be such; but counted the preaching of the Gospel foolishness.
Then he sent out his word and healed them: That is, Of this souls-sickness, when by his Ministers sent out to preach they were converted, they were healed of this stomach-sickness, upon which Destructions should otherwise have followed forever without remedy. And whoso hath any benefit by the word of God for Salvation, is healed of this distemper, if he hath slighted [Note.] the word, and the preaching of it, now he doth so no more, but esteemeth it with Job, above his appointed food, and therefore ill is the case of all profane persons, who make more account of a crust of bread, as Esau of amesse of pottage, then of this Heavenly Manna.
They that go down to the Sea in ships: That is, The Apostles, who sailed into divers countries to preach the Gospel, occupying, Or doing business, like men in their occupation in great waters, that is, amongst many people's, as they are sometime set forth in the Revelation: The Waters are People V. 24.
They see the works of the Lord, &c. Here by the troubles of men at Sea, he showeth the troubles of the mind, being in the hearing of the word sometime lifted up with hope, and sometime carried down most low by defpaire, their hearts melting within them for trouble and perplexity. For in this case Preachers sometimes see one, and sometime another, that come to them to be comforted and directed, and finally God being called upon, the storm ceaseth, and they come to the desired Haven, peace of Conscience, and joy in the Holy Ghost, and then to the Haven of Heaven.
To this Effect Augustine speaking mystically upon the whole Psalm, as relating to our Redemption by Christ, and the manner of God's working in the heart by his word in such as are turned from their former vanities to the true Faith, which seemeth to me most probable.
He turneth the springs into a wilderness; &c. A fruitful Land into barrenness, for the wickedness of them that dwell therein.
He turneth the Wilderness into standing water, &c. That this is to be understood of the time of the Gospel is apparent, Esa. 41. 18. where by the like speech it is generally acknowledged, that the Gentiles were as a barren and dry desert, full of the waters of life by the preaching of the Apostles amongst them; but the Jews, who rejected this preaching, as a Wilderness, being before as a fruitful Land, for now they are barren of all that is Good, being without Faith, and all springs of teaching, as they were threatened, that the Kingdom of God should be taken from them, and given to a Nation bringing forth the fruits thereof. So that here indeed is the rejection of the Jew and the vocation of the Gentiles prophesied of, according to Jerome. although Verse 3. be but streined by him to this, as hath been said. Rivers did run amongst the Jews, saith Augustine, that is, Prophets and Priests, and many Sacrifices, but now ye may seek a Prophet and find none, a Priest and a Sacrifice and find none, no not a Priest after the Order of Aaron behold a fruitful land turned into barrenness, but contrariwise the Gentiles, amongst whom no such Rivers ran, but were as the dry and barren wilderness, have now prophets running, and Priests; and a Priest, although not after the order of Aaron, yet after the order of Melchizedek, who hath offered himself in sacrifice, which is of more value then all Sacrifices of old offered by the high Priest of Aaron's order: And the very Country of the Jews, as Travelers report, which flowed before with Milk and Honey, is now for fifteen miles about Jerusalem, like a Desert, Without Grass, Tree, or Shrub.
There he maketh the hungry to dwell, that they might prepare a City and s •• the fields, &c.
They multiply greatly, and their cattle decrease not: Hereby the hungry again he meaneth as before, the Destitute of Spiritual food, as the Gentiles were: But now here is a sowing, and a blessing upon it, to set forth which our Lord saith, A sower went out to sow; and Planting, for one planteth, saith St Paul, And another watereth, And I am the vine saith Christ, My Father the Husbandman, and Christians are increased by this means greatly, and their Cattle not diminished, that is, according to Basil, the people fed by them; according to August. such as have Faith, but no excellency of Knowledge: but forsomuch, as sowing fields was before spoken of, and great beasts, as Oxen are used for this, and the word 〈 in non-Latin alphabet 〉 is commonly rendered Jumenta, a juvando, from helping, because they help the Husbandman in his labor of tilling the Ground, it seemeih rather to me, that other preachers helping in the Spiritutall husbandry are meant, who at the first going out of the Gospel, increase to more and more, as more Churches were planted: for they Ordained them Elders in every Church: and to Oxen Preachers are compared, where it is said, Thou shalt not muzzle the month of the Ox that treadeth out the Corn. But as they were increased, so by Persecution they were within a while brought low again and diminished. But contempt is even now cast upon Princes, their edicts against Christians being contemned so far, that the Faithful were nothing terrified thereby to yield to renounce Christ, or to commit Idolatry in the least degree; yea when Tyrants raged most against them, they did rejoice and sing and by slighting the torments, to which they put them, they made them stand amazed; the more they sought to root them out, being the more increased; to that it became a Proverb, Sanguis Martyrum seaemen Eclesia. And therefore it followeth Verse 41. He makes him families like a flock, or like sheep.
August. by Princes understandeth arch Heretics, of whom he saith, before it is meant, when he saith, They are diminished, Verse 39. That is, By going out from us, because they were not of us, according to 1 Joh. 2. 20. but the diminution there spoken of was by oppression, and not by erring out of the way of truth. Jerome therefore better, as Christ was by Princes contemned, so it was just with God to cast contempt upon them, as hath been before said, and to make them wander in the Wilderness, where there is no way, that is, In Superstition and Idolatry, being therein like unto men in a Wilderness, where through want of sustenance, or by wild beasts, whilst they can find no way out, they perish: Basil by Princes understands the Apostles, who were as Princes among Christians, but contemned by Persecutors, as most base and vile. But the like saying is Job 12. 21. where it is manifestly of chief men in Common-wealths, for Honor and Wisdom. Moreover it is said, He: That is, God poureth contempt upon Princes, and causeth them to wander, &c. Which can no way agree to leaders in the way of truth, nor to God, to make them contemptible.
Who so is wise will observe these things, and he shall understand the loving kindness of the Lord. That is, saith Augustine, how that men are redeemed and saved from their sins, from stomach-sickness of the Soul, from trouble of conscience, as from ship-wrack, to come to the Haven of happiness, and from spirit-famine and destruction; not out of their own merits, but God's mercies and loving kindnesses, in Christ alone; and he is not wise, that doth not thus understand, but attributeth ought to himself in these things? wherefore the Papists, that ascribe part to grace and part to [Note] works, have this learned and O • hodox Doctor of the Church manifestly against them.
Take these according to the literal sense only, and there needeth no great wisdom hereupon, to infer the general love of God to all men; for both they are plain and obvious to everyone of mean capacity; and to understand such a loving kindness only, is not a matter of such happiness, as may stir up to seek the wisdom to attain it: but his loving kindness in Christ, wherein everlasting happiness consisteth, is; and it is a theam worthy an holy Prophet, to stir up to the consideration and understanding of this, as being their chief task to speak of it, ever since the World began; as is said, Luke 1. 7.
PSAL. CVIII.
THis Psalm is composed out of Psalm 57. 7, 8, 9, 10: the first part and Psalm 60. 6, 7, 8, &c. the second part, and therefore the Exposition may be seen there.
PSAL. CIX.
To him that excelleth, a Psalm of David.
THis Psalm is generally taken by the Ancients as prophetical, touching Judas, in his treachery against Christ, and of the Jews his most malicious Enemies. Calvin understands it of persecutors of the faithful under the Gospel, but first of David's Enemies. Junius altogether of David, towards the end of Saul's Rain, when his case seemed to be most desperate; he being daily detracted from by Sycophants that were about Saul, and therefore he curseth them and their Posterity, in this bitter manner. But Act. 1. 20. where Verse 8. is applied to Judas, showeth, that he was in this Psalm thus prophesied of, and accursed: and therefore I doubt not, but that he is meant; the speech running altogether against one notorious wicked person, from Verse 6. to Verse 14. And because he did not this wickedness alone, but the Jews had also a hand in it, who waged him to it; they also are complained of, Verse 2, 3, 4, 5. and cursed, Verse 15, 16, &c. to 21.
They are joined together, for he saith, The mouth of the wicked and of the deceitful are opened against me; that is of the malicious Jews, and deceitful Judas, who came and pretending love, saluted Christ with a kiss, and so betrayed him: And he complaineth also of their lying tongue, wherewith they spake against him, for the false Witnesses, that are said to have come against Christ, when he stood to be judged.
They compassed me about with words of hatred, when they cried out, crucify him, crucify him. And in all this they requited him with hatred for his love; in that he came so lovingly into the World, to save all such as should believe in him; but they instead of believing in him, maligned and persecuted him unto the Death.
Let Satan stand at his right hand: that is, having power to tempt him to lay violent hands upon himself, as he entered into him to conspire with others the Death of his master. Verse 8. Let another take his Office. Which was fulfilled in Mathias being joined in Apostle-ship to the eleven, when Judas was fallen; and then his days were but few, for he soon went and banged himself. Jerome applieth that of Satan standing at his right hand, to the Jew, over whom he was set, being loosed as Barabas, that before was bound in prison; but Christ being judged to crucifying, he was let go, and ever since hath behaved himself, as one set over the Jews. For what was Barabas, but in signification, the Son of his Father, the Devil; and indeed one that made insurrection, and a murderer; an apt Type of the wicked, the Devil here said to be set over him. For what tumults followed amongst the Jews after this, and how many thousands of them were in a short time murdered? When he is judged, let him be condemned, and his prayer turned into sin: For so was the prayer of Judas, when he sorrowed and said, I have sinned, in betraying the innocent blood: He fell presently into the sin of desperation, and self-murder.
Let his Children be Fatherless. Here by his Children, he meaneth the Jews, who were wicked like Judas the Traitor; he taught them how to kill Christ, appointing the place and time, and leading them unto him, and denoting him by a kiss: and therefore as Jubal, who taught others to make musical Instruments, is said to be Father of all such; so Judas of those Jews: and he being dead, they were Fatherless, and his wife the Jewish Synagogue, a Widow, being divorced from God for her wickedness; for I cannot find, saith Jerome, that Judas had a Wife or Children, to speak properly; therefore it must thus be understood.
Let his Children be Vagabonds continually, and beg their bread. What a wandering life the Jews have lived ever since the destruction of Jerusalem, I shall not need to speak; nor how this prophesy is herein fulfilled: for they were dispersed into all Countries, until that in some again for their notorious malice against Christians they have been expelled, as here in England many years agone, and spoiled of their Goods so, that they have been brought to Beggars state. For thus they fell into the hands of Extortioners, when upon a light occasion a quarrel hath been picked against them, and their Treasurers being thousands taken away.
For that which is said against any helping their Fatherless Children, and the blotting out of their name in another Generation, herein Jerome observeth a great difference, betwixt their sin of crucifying Christ, and their Idolatry, for which they were carried Captive, and held so seventy years; but in that time they had some to comfort them, Ezekiel and Daniel, &c. And in that short time, their Posterity found favor at the hands of Cyrus, and other Persian Kings likewise, when they committed Idolatry in the Wilderness, and murmured, they were held there under many miseries forty years; but then they had a Joshua to lead them into the promised land: but now they have no Prophets more, none to show them any favor in almost sixteen hundred years, but they still remain Exiles and Vagabonds, and despised of all men to this day.
And in one Generation, as he reads it, their name was put out, Viz. their City being destroyed, and their Country two and forty years after their crucifying of Christ; which was within one Generation following that which was living in the time of their doing that bloody Execution. And indeed it might well be called a putting out of their name, because they were never since of any fame, as they had formerly been, but most infamous in all Countries.
Whereas Verse 14: he speaks of the sins of their Fathers remembering against them, and of their Mother, hereby saith Jerome, he meaneth those sins of their Fathers, committed in the Wilderness, and since of Jerusalem, commonly set forth by the name of a Mother. And this as Augustine saith, is not against that Ezek. 18. where it is said, that the Children shall not bear the sins of their fathers; because that is meant of Children turned from their Fathers evil ways, and not persisting in them, as these do; for in this case, all the blood shed from Abel to Zechariah, cometh justly upon this Generation, as is threatened, Matth. 23. 23.
He persecuted the poor and needy man, that he might even slay the broken in heart: Such was Christ, persecuted by the Jews; for being rich he made himself poor, and when the Foxes had holes, and the Birds neasts, he had not whereupon to lay his head, and broken he was in heart, for he said, My Soul is heavy to the death; and he was in an agony, till he sweat great drops of blood.
From Verse 17. to Verse 21. He showeth the Ground of the Jews cruel dealings against him, they loved cursing and not blessing, and therefore he prayeth, that it might come to them accordingly, or rather Prophesieth so. Now they loved Cursing, because they cursed Christ, and called the people cursed that were drawn by him; and by crucifying him, made him a curse, for cursed is everyone that hangeth upon a Tree: and what a man doth, he is said to love, as Joh. 3. 19. and therefore as he doth, it shall come unto him; and that most justly: although wicked cursers ofttimes escape long, and therefore fear it not: but let him that would be blessed, bless, [Note] and not curse, as is commanded.
I was a Reproach unto them, they saw me and shaked the head: From Verse 20. hitherto, and in this Verse, he speaketh in the person of Christ, as he was before called Poor and needy, Verse 16, and of him it is expressly said, that when he hanged upon the Cross, they shaked their heads at him, saying He saved others, let him save himself, &c. Matth. 27. 39. 4.
That they might know that this is thy hand O Lord, and that thou hast done it: That is, That they had no power to crucify me; but through thy will and mine it was thus done unto me, that none might therefore be hindered from believing in me. For he told Pilate, that he had no power, but what was given him of his Father, and said, I lay down my life for my sheep, and Act. 2. 23. He was delivered by the predeterminate counsel of God.
Let them curse, but bless thou. Having before spoken of cursing, coming upon the malicious Jews for cursing; Now he further prophesieth of blessing, wherewith the faithful should contrary-wise bless Christ, and that confusion should be to his Enemies. And for this he concludeth with praise, Verse 30. 31.
PSAL. CX.
A Psalm of David.
FOR the first words, The Lord said to my Lord, sit thou on my right hand, enough is said by our Lord himself, to show, that it is spoken prophetically of him, Matth. 22. 44. where the explanation may be seen.
The Lord shall send the rod of thy strength out of Zion. That is, thy Gospel, which shall be of power, as a Kings Scepter, the Ensign of Sovereign Authority; and so thy Kingdom, beginning to be preached in Zion, shall be set up in all other Nations. Be thou Ruler amongst thine enemies, which is, when they that were sinners, and so enemies before, are converted and reconciled and subjected to Christ.
Thirdly, Thy People shall be willing in the day of thy power, in the beauties of holiness: Before he spake of the rod of Christ's power going out, now he saith, That in the day in which he goeth out, Thy people shall be willing, that is, they, in whose hearts this power taketh place to convert them, shall show all willingness and chearfullness in submitting to the Gospel, as indeed they did, being full of joy, where the Faith of Christ was embraced, as it is said of them in Samaria, Act. 18. and of the Eunuch baptized, that he went away rejoicing; and the Jailour Act. 16. so Act. 1. 46. 47. So that they, who live not in obedience to the Gospel out of good will, but for fear coming to duties in public, and by compulsion giving, and being restrained from gross sins, have not yet felt the power of Christ in their hearts to alter [Note.] and change them, and although they believe, they are none of his regenerated ones, neither shall they enter into the Kingdom of Heaven: for true Christians are Volunteers In the beauties of holiness, this is to show, what manner of people these Volunteers should be beautiful or shining through holiness, as it is said, Wisdom makes the face to shine, sin deformeth and makes black, that God cannot love; but holiness beautifieth and maketh amiable. [Note.] To be willing to do Christ an duties, but not to be of an holy life, is not to be so willing as they in the day of Christ's power; but as in the night of Satan's power still. Of the womb of the Morning thou hast the dew of thy birth; This is by Expositois most commonly understood of the Faithful, who are born of the Spirit of Christ, for which birth, or they, which are born of him are spoken of, and they are compared to the dew, which falleth in the calm and silent night, and in great abundance, to show the great number that should be borne unto Christ, as • t is said, When he shall make his soul an offering for sin, he shall see his seed, Esa. 53. 10. and in another place the same Prophet speaks of them as an admirable great company; so that the Church is brought in way of admiration, saying, who hath born me all these? And in the morning, as the word signifieth, to denote that this should be betimes, even so soon as the light of the Gospel began to dawn; and it is called, Hebr. The dew of his youth, because they of whom he speaketh, are new born by Regeneration, and so very young, Joh. 3. 3. see also Micah 5. 7 where the Faithful are again compared to the dew, and for the dew or rain coming out of the womb of the morning, Job 38. 28. 29. and a multitude likened to the dew, 2 Sam. 17. 12. And being thus taken, it is as if he had said, Thou O Christ, betimes at the going out of the Gospel hast abundance of people born unto thee, not being brought in by tumult, but quietly; even so many as the Dew covering the Ground Hyperbolically. Some refer it to Christ, in respect of his divinity thus, Early, even from Eternity, thou hast thy Essence by being begotten of the Father, alleging for this, Prov. 8. 22. 23. and this is favored by the Septuag. Of the womb before the morning Star begat I thee. Others in respect of his humanity, giving this for the sense; Thou art born in such obscurity, that a thing can hardly be seen so soon in the Morning, when it is yet between darkness and light; so is thy Birth such, that it may well be called a great mystery, 1 Tim. 3. 16. Of all these, the first as it is most followed, is best; for why Christ's divinity should be compared to the dew, I see not, or why called the dew of his youth; it is neither young, nor old, but always the same: and if it had been said, the Star of the Morning, his humanity might well have been understood; but not, being said the dew.
Thou art a Priest forever, after the order of Melchizedek. Of which see, Heb. 5. 6.
The Lord at thy right hand shall strike through Kings in the day of his wrath. Christ is said to be at the right hand of God, Act. 7. Rom. 8. and therefore God the Father is here spoken to, touching his Son and our Lord; and hereby is shown, that he hath power enough, even to destroy the proudest Kings in the World, that will not submit, but rebel against him, and persecute him in his Members, as did Herod Ast. 12, and was therefore stricken and eaten up with worms: see a like passage before, Psalm 2. Jerome inquiring how the Lord, bidding him sit on his right hand, is now said to be on his right hand, answereth, that this is spoken, to show the equality of the Father and the Son: And to the same effect is Verse 6. He shall judge amongst the Heathen, &c. as Kings, so common people, that reject his Gospel, shall suffer by his Judgments in multitudes; so that with their Corpses, pits shall be filled, and that not only of the tail, but of the heads of Countries also.
He shall drink of the Brooke in the way, therefore he shall lift up his head. Some understand this, saith Calvin, of his afflictions, of which he was said to drink; Can ye drink of the Cup that I shall drink of, Some, of a Brook running with blood, of which he is said to drink; when so many are by his Judgments slain, for their rebelling against him, as to fill large places. But rejecting both these, he saith, it is alluded to those valiant men of Gedean, who did not lie down to drink, when they were brought to the waters, as others; but taking up a little in their hands lapped it, as a Dog hasty of his way secketh not for water to drink going out of his way therefore; but lappeth it here and there as he findeth it in his passage, putting down his head a little, but immediately lifting it up again.
For the first Exposition is Jerome, alleging further to prove it, his going over the Brook Kedron, when he was near the time of his suffering, spoken of John 18. 1. unto which he saith it is here alluded. Augustine saith, that by his drinking of the Brook in the way, is meant his humbling himself to be born of a Woman, and to suffer Death: For the course of a man's life, that is soon swallowed up of Death again, is like unto a Brook of water, which is always running, till it cometh into the Sea: so man's life, so soon as he hath received it, is always running, til that it be swallowed up of the Grave; and because Christ humbled himself to drink of the same Brook, he exalted his head most high, as Phil. 2. 6. Basil will have the poor life that he lead here, meant; being content with the meanest drink, even water in the way as he travelled. Of all these Expositions, that of Jerome seemeth to me the best; because the drinking here spoken of is rewarded with exaltation, which followed not, but went before his Judgments, shown upon the rebellious; for which it cannot be understood of his drinking any River of blood, thus made to run, or of his courageous and speedy pursuing of his Enemies, so that he would not tarry to satisfy his thirst better, then with water running in the way: unless that by his lifting up his head we understand the glory and fame, which he purchased unto himself since his ascension, by the debellation of his obstinate Enemies; as the Jews at the destruction of their City, and heathen Emperors since, of whom it is noted, that in three hundred years after the going out of the Gospel, during which time they raised persecution against Christ's Church, many of them came to violent ends, and the reign of others of them was but short, till Constantine, the first Christian Emperor, who reigned forty years in great glory: And then his drinking of the Brook in the way, may be, according to Calvin, spoken of his valiant and expedite going on without stay, as Joshua, to pursue his Enemies with his Judgments, till that he brings all under his feet, as he shall do before the end of the World.
PSAL. CXI.
THis Psalm, as also Psalm 112. and 113. is a Psalm of praise, and therefore they are all begun with Halalujah, which is therefore by some made the Title, as also Psalm 105. and 106. which begin likewise; where see, what hath been noted upon it. And more singularly this, and Psal 112. are composed more curiously, according to the Hebrew Alphabet every sentence beginning with one of those Letters: as the first with 〈 in non-Latin alphabet 〉 , the second with 〈 in non-Latin alphabet 〉 , the third with Gimel, &c. to the end of the Psalm; so was Psal. 25. and the 119. beginning each part with a Letter, in order also; intimating these Psalms above others, to be metricall according to Hebrew meter. God is here praised, first for his works, secondly for his word, Verse 7. For his works, they are first celebrated in general, Verse 2, 3, 4. as they were more largely, Psal. 104. Secondly in particular, his works of mercy. The Lord is gracious and full of compassion. And this is demonstrated, first by his giving meat to his people; that is, Manna, and quail in the Wilderness: although Basil would have spiritual meat here meant. Secondly, by remembering his Covenant at all times; so that when he was most provoked, as Exod. 32. yet for his Covenants sake with Abraham, Isaac, and Jacob, he destroyed them not. Thirdly, by showing his people the power of his works, when he brought them with a strong hand out of Egypt. Fourthly, by giving them the heritage of the Heathen, when he brought them into the Land of Canaan. Of all which see more at large before, Psal. 105. and 106. 2. For his word, all his Commandments are sure, they stand fast for ever. Of which see more at large, Psal 19. 7, 8, 9. Again, another part of God's word is, his Covenant; according to which he redeemed his people: He sent redemption to his people, He commanded his Covenant forever, holy and reverend is his name. Which redemption was not only of Israel out of Egypt, but of the faithful of all Countries and Nations by Christ. Lastly, his word is praised for this, that hereby his fear is wrought in us, which is the beginning of wisdom; whereby we come to have praise forever, not of man, but of God, Rom. 2. 29. that which we have done out of his fear being commemorated and commended at the last day.
PSAL. CXII.
THis Psaime most aptly followeth next after the 111. for there he concludeth with this, The fear of the Lord is the beginning of wisdom, &c. And here he proceeds further, to speak of the blessedness of him that feareth God: He delighteth greatly in his Commandments, as Paul, Rom. 7. saith, I delight in the Law of God, as concerning the inner man. And his blessedness here set forth is, first, in his seed made mighty upon Earth. Some indeed that fear God, have no seed, especially now under the Gospel; although under the Law none; such were finally barren, it being a time, wherein God allured his people by temporal blessings, when the Heavenly and everlasting were not so fully revealed. Then he that feared God, as Abraham, had his Seed in time multiplied, till they became a mighty people: and one good Judge is said to have had thirty Sons, that rod upon thirty Ass Colts: But now it is said, He that marrieth doth well, but he that marrieth not, doth better. And some make themselves chaste for the Kingdom of Heaven; and it is not propounded, as matter of blessedness and joy to have Children, to continue thy name upon Earth, but to have a name written in Heaven, a new name, better then that of Sons and Daughters. The Generation of the just shall be blessed: He that feareth God, shall be blessed not only in his own person, but in his Children also; according to Commandment 2. And show mercy to thousands in them that love me, and keep my Commandments. But whereas mightiness upon Earth is spoken of, and riches, Verse 3. this is also to be understood, according to the time wherein these promises were made; for now it is written, Blessed are ye poor, and let the Brother of high degree rejoice, in that he is made low. And yet out of persecuting times, the promises of this life hold, touching temporal blessings, to them that fear God: For Godliness hath the promise of this life, and of that which is to come. And the cause why we enjoy not these blessings so plentifully, is, for that we do not fear God as we should.
To the righteous ariseth light in darkness; that is, joy and comfort when he is afflicted, and by means of afflictions full or sorrow: Isa. 58. 10. Exod. 10. 23. Gracious, merciful, and righteous: This is referred by Ainsworth either to God, or to the godly man, or to the light: but it is plainly meant of the righteous, to whom it was said before, To the righteous ariseth light in darkness. Now that we might know what he meant by the righteous, he addeth these words; Gracious, and merciful, and just: That there might be no mistaking, when he saith, Righteous; by thinking him to be such, and to be blessed, that is just, and doth no wrong, although void of other goodness, for the truly righteous is also gracious. But Calvin saith, that God is meant here, by gracious, merciful, and righteous: Which seemeth to me to be altogether disagreeing; because the same, that is here called righteous, is also called gracious and merciful, and the word righteous in the first part of the verse hath certainly reference to the man spoken of, Verse 1. and to show, that the same is also called merciful, and gracious, it followeth Verse 5. He dealeth graciously and lendeth, he will guide his affairs with discretion; Hebrew, He moderateth his words in judgment; Lending being an act of mercy, and discreet words uttering an act of grace: according to that, Let your speeches be poudred with salt, that they may minister grace to the hearers.
Till he see his desire upon his adversaries. Hebrew, Till he see upon his adversaries, or distresses, as Ainsworth renders it. For the word 〈 in non-Latin alphabet 〉 signifieth either; and then the meaning is, either Judgments executed upon his Adversaries, of whom he heard, that they were machinating against him; or something tending to comfort, in his distresses, or straights. Lastly, that mercy may not be thought to stand only in Jending, but also in giving, it is added, He hath scattered abroad and given to the poor: Intimating, in thus saying, that giving Alms is a sowing of the ground, to reap afterwards a plentiful increase: because the Sower seemeth to do nothing, but scatter his seed when he soweth; but of this scattering cometh an increase, beyond all other increases; an increase enduring forever; because it is the Heavenly reward spoken of, Matth. 25. for which he saith, His righteousness endureth forever. Which is to be understood of the fruit of his righteousness, or mercy; but called his righteousness, according to the Title given him, Verse 4. for that which is done by the righteous is righteousness; whether it be in giving everyone his due, or in giving to the poor, as a righteous Steward, giving everyone his Portion in due season: and to the poor that which God's, his Masters will is, he should give to them, of the Goods committed to his trust. But Calvin is rather for righteousness it self, then the fruit of it: as if it were meant, that he is constantly and always thus righteous in liberal, and not sparing giving according to his ability, intimated in the word scartering, as is shown, 2 Cor. 8. For even prodigal persons will give largely for ostentation, but the righteous is ever giving; this his righteousness enduring forever.
PSAL. CXIII.
THis Psalm beginneth also with Halalujah, and so it endeth: But here they that are bidden praise him, are Children; for it is written; Out of the mouths of Babes and Sucklings thou hast perfected praise. Which is noted to have been done, when Christ riding upon an Ass to Jerusalem, Children cried Hosanna, Matth. 21. 16. Thus Jerome accordingly rendering it, Praise the Lord ye Children: and our english Meter, ye Children which do serve the Lord: but Hebrew it is, Ye Servants; and so this note falls to the ground, although it be true which hath been said.
From the rising of the Sun to the going down thereof: That is, in all parts of the world; so that here is an intimation of the propagation of the Gospel to all, as Psal. 117 and Psal. 100. Jerome hath an Exposition here by himself, from the rising of the Sun, &c. from the beginning to the end of your days. But for the first, see Mal 1. 11.
Who raiseth the poor out of the dust. This is by Jerome understood of Christ, who when he was rich made himself poor; but then he was raised to most high dignity, not only like to that of Princes, or Angels, but to be above them all. Calvin understands it only in general, that God's providence and not fortune, is to be looked at, in the raising of obscure persons, sometimes to highest dignity in this World; as Maximianus, that was a Cowheard, and Numa Pompilius a Potter, to be Emperors; we may take it both ways. And likewise that which followeth, He maketh the barren Woman to keep house, and to be a joyful Mother of Children. For this may also be understood of the Church; which is both the Mother and the House, or the Mother dwelling in the house through unity. And of the barren bearing Children: in this sense the Prophet speaketh, saying, Rejoice thou barren that bearest not, for thou hast many more Children, then she that hath an Husband.
PSAL. CXIV.
IN this Psalm the most remarkable things, in bringing the Children of Israel out of Egypt, are briefly pointed at, to stir up men in all parts of the Earth, to fear and tremble before God. When Israel came out of Egypt, &c. Judah was his Sanctuary, Israel his Dominion. That is, Judah was specially chosen and sanctified, that the Temple might be built there; and a King there raised up, successively to reign over Israel forever.
The Sea saw and fled, and Jordan was driven back. That is, God's almighty power in bringing Israel out of Egypt, the red Sea seeing was divided, that they might pass through; and afterwards when they were to pass into the Land of Canaan, Jordan was divided likewise, by a Prosopopeia; sight being a cribed to them both; when as indeed it was by the stretching of Moses his rod to the red Sea, that it divided, and Jordan by the Ark carrying into the waters thereof.
The Mountains leaped like Rams, &c. That is, at the giving of the Law upon Mount Sinai, by the power of the most high descending in great Majesty, the whole Mountain and the Hills about quaked: see the like before, Psal 68. 8. and of leaping like a Calf, Psal. 29. 6.
What ailed thee (O Sea) that thou fleddest, &c. which is as much, as if he had said, there was great cause, the will and power of the Almighty causing it to be so, which no Creature can re •• st; and he would have it so, to strike terror into all things, especially in men in all parts, that they might fear to break his Commandments; the giving whereof had so stupendous effects: for what then will the breaking of them have? for which he concludeth, Verse 7. Tremble at the presence of the Lord, all the whole Earth, who turneth the Rock into a standing water, and the slint into a Fountain. Here unto the wonders before spoken of he addeth another, of bringing water out of a Rock or flint stone, which is most dry and hard. It is indeed no wonder for water to come out of Rocks, for that is a thing daily seen in many places; but of a dry Rock, which is most hard, and fast bound, to do it was a very great wonder, Exod. 17. 6. But in bringing water out of that Rock, there was more then according to the Letter; For the Rock was Christ, 1 Cor. 10. and he drinks of this Rock, that believeth in him, and of such a fountain of water, as becometh a spring in him, slowing out unto eternal life. And because the Rock was significative, spoken of according to the Letter, and the figure also; in like manner it is to be held, that the red Sea and Jordan are spoken of also, as setting forth Baptism, through which they must pass, that will be saved. And the Mountains and Hills set forth men, both high and low, who are moved at the preaching of the Gospel: first trembling as the Jailor, then rejoicing as the E • nuch; and when Christ came to Jerusalem, all the City was moved: and lastly Israel coming out of Egypt setteth forth the coming of the Gentiles out of the bondage of sin, by being converted to the faith; which being done, Judah, that is, the Congregation of Christians, where he is praised, is his Sanctuary; and the true Israel, that is, the Church of the faithful, his Dominion; over which he ruleth and reigneth singularly, by his word and spirit, and by his power protecting her from Persecutors: to which effect Jerome and Augustine.
PSAL. CXV.
THis Psalm is by the Vulgar Latin joined to the former, thus making of both one Psalm; viz. according to the account followed by them that embrace that Translation, Psal. 113. and then the first words, Not unto us Lord, not unto us, but unto thy name give the praise; are referred to the wonders before spoken of, wrought for the Israelites, at their coming out of Egypt, and for Christians at their turning from superstition and sin, to Christ; and so indeed it is to be taken, although distinguished from the former, as in the Hebrew it followeth most aptly, as the acknowledgment of the faithful, that all these things were done, not for any merit in them, but that God might have praise and glory. And therefore, why should the Heathen say, where is now there God: That is, the God of Israel; seeing so great wonders have been done by him, declaring him to be the only God that is Almighty, why should not even the Heathen, that are most a verse from the truth, yield and acknowledge, that he is the true God, and all other God's vanities? For their God's are the work of men's hands, having eyes and see not, ears and hear not: And because they are such, they are like unto them that trust in them; for which cause, Israel is exhorted to trust in God, and so is the house of Aaron in Israel more especially, being an house of Priests, being assured thus to be blessed: whereas they that trust in Iodols, are accursed.
The Heavens are the Lord's, and the Earth is given to the Children of men. Having spoken of God's blessings upon his people in General, and his increasing them, now he showeth in particular, that the blessing where with he blesseth them, and all men in this life, is very great: he hath given the Earth to the Sons of Adam, with all the benefits arising out of it, reserving to himself only praise and Glory: For he contents himself with the Heavens, as not needing any Earthly thing, but bestowing this wholly upon us, that our hearts might hereby be raised up to thankfulness to his Heavenly Majesty. And here Calvin tells how a notorious profane man used to abuse this place, when he was in his cups, speaking these words often, The heaven, the Heavens are the Lord's, the Earth he hath given to the Children of men, in a deriding manner, against those that impugned such excess of Riot; and how once speaking so in his presence at a Feast, he reproved him therefore, and by and by he fell into a fit of such Torment, that he cried out, O Lord, O Lord, with a very loud noise, a long time together; thus having a taste given him of the torments to come to him, and all such as he was: for he was after this never a whit the more amended.
Here it is shown how we should improve this consideration, that God hath given the Earth unto us, to praise him, that we may apply ourselves so to do, whilst we live upon Earth; for when we are dead we can no more do it, as is also shown, Psalm, 18. 17. Esa. 38. 19. not that the faithful departing hence cease forever after this to praise God, (For there were one hundred forty four thousand appearing with Harps, singing to the praise of God the Psalm of Moses, Revel: 14. 1, 2, 3.) but because this life is the time wherein God looks, that for all his bounty towards us, we should send up our praises to Heaven unto him. It is said, The dead cannot praise thee: That is, They that have let slip the opportunity of this life, impiously passing their time without laboring to glorify God by praising him, cannot after death do it, or any other thing to be accepted of; but must lie in the dust rotting till the day of Judgment, and then without remedy be cast into Hell fire, in those bodies wherewith they should, but did not glorify, but dishonor him in their lives. If it be said, when the dead are spoken of that they cannot praise God, it is meant not only of the Impious, but of all sorts in common; for both David, and Hezekiah, applied this to themselves; It is true, if we speak of uttering God's praises with the Organs of the Body. for thus all lie a sleep till the last day, and so although pious, cease to praise [Note.] God: and therefore we are now to apply ourselves with all earnestness unto it whilst we live, that we be not prevented by Death, and so cannot glorify him at all; and then we shall not be glorified of him, since this is the rule, whereby he will go; those that honor me I will honor, and those that despise me shall be despised, and they are all such as love him not, to honor him, whilst they live here: For there is no Medium between not loving, and despising, as appeareth, Matth. 6. 24. Either he will love the one, and ba • e the other, and Command. 2. of them that hate me, and keep not. my Commandment.
PSAL. CXVI.
I Love the Lord because he hath heard my voice, Hebr. I have loved, because the Lord will hear: Whereupon Jerome noteth, that his profession of love is in the preterperfecttense, and hope to be heard in the future, intimating, that such as love God shall be heard, and therefore prayer is available in [Note.] such as love him only; the wicked that hate him, shall pray and not be heard, Esa. 1. 14.
I will call upon him as long as I live, Hebr. In my days I will call: Whereupon Jerome also saith, what is it in my days, when as in other places it is, Day and night? and answereth, so long as we are in the world, that is, in the state of sin, we are in the night; but being converted, our days begin: the wicked then are in the Night, they cannot pray, but the righteous in the day, there pray, and are heard. And it is said, He hath inclined his ears unto me, or bowed them down, because we are low, he the most high, so that he must graciously stoop to our lowness to hear us; and therefore he is said to humble himself to behold things here below▪ and this was in his Son, humbled to take upon him our Nature, that he might be our Mediator, and through him our prayers might come up acceptably before him.
Then taking this to be the prayer of a Soul in trouble, he proceedeth upon these words, The sorrows of death compassed me, the dangers of Hell found me: He saith, These sorrows, are evil cogitations, and the dangers of Hell these evil thoughts, breaking out into act; Lust, when it hath conceived, bringeth forth sin, and sin perfecteth death: And I found trouble and sorrow: Here he altereth his speech, not saying touble and sorrow found me, or laid hold upon me, as before, but I found, that is, besides spiritual Evils before spoken of, endangering me, I willingly suffered Tribulation and affliction here, that I might rest hereafter: for he that will follow Christ, must take up his Cross, and follow him. Afflictions here are for our sins; we are judged, that we may not be condemned, and therefore joyfully to be born.
Gracious is the Lord and just, our God is merciful. Gracious and merciful he is said to be, that we might not despair by reason of our sins, and just, that we may not dare to go on in sin.
I was brought low, and he saved me: That is, Either I was brought low by sin, and obtained mercy to be pardoned; or I was high minded, and humbled by his Grace, and so saved. Calvin, and others that follow the literal sense, apply all things here spoken, to David. that he was brought low, and lay long in great danger, but was again saved.
Return unto thy rest O my Soul. As if he had said, thou wert well and at rest, till sin entered into the World, return now therefore to Christ, who is thy rest, by Faith and Repentance.
For thou hast delivered my Soul from death: By suffering death for me, and so from the place where there is weeping and gnashing of teeth; for which it is added, Mine eyes from tears: and of them that are blessed with everlasting life, it is said Revel. 7. He shall wipe all tears from their eyes. A forcible motive to turn to Christ, and not to live in sin any longer, because [Note.] this is to turn to rest; whereas to go on still impenitently in sin is to be in a restlest condition, and the way to weeping and wailing forever.
I will walk before the Lord in the land of the living, Hebr. in the Lands: Vulg. Lat. Placebo coram domino, I will please before the Lord: Where upon Jerome inferreth, that no man can perfectly please God living upon Earth here, for all men, the best have their imperfections; but the time shall come when they shall in all their doings be pleasing before him, that is, In the land of the living: and what is that land, but that where Abraham, Isaac, and Jacob live; of whom when our Lord had said, God is the God of Abraham, Isaac, and Jacob forever, he added, he is not the God of the dead, but of the living.
And the same inference may be made upon our reading, I cannot walk before him altogether, as I thould here; but in the life to come I shall. From hence forth to the End of Psalm 117. the Vulgar Latin makes another Psalm in number there 115. and so, saith Jerome, doth Symachus; but Heb. Verse 10. 11. &c. to the end, hang together with the Vetses before going, as one and the same Psalm.
I did believe, therefore I spake, I was greatly afflicted, vulg. I was very much humbled; whereupon Jerome, I believed, as I said before Verse 9. that I shall live in heaven in angelical perfection, and therefore I spake so; but I consider withal, that I am dust and ashes, and this humbleth me very low, even when my Faith lifteth me up so high as hath been said: see this alleged, 2 Cor 4. 23. to the same purpose.
I said in my hast, all men are liars, Hebr. Either haste or fear, or trepidation, Vulg. In excessu meo, Men are liars, because shadows and no substances, they see but in part, and therefore not all truth; and so in things, wherein they see not the truth, they are liars. But what then, was David himself a liar? for he was also a man?
Answ. Some are said to be God's, Viz. The sanctified, and therefore come not now under the Notion of men, as the word is here used. Or in respect of the body every man is a Lyar, not in respect of the Soul; because the Body is no substantial thing, but a shadow thus Jerome. And I said in my excess of calamity, which makes men to speak, as it were in an ecstasy, All men are liars. because as the Corn from which great increase is expected, but faileth, is said to be lying and deceitful, so every man that hath high thoughts of himself, and thinks that he is somewhat, and can do great matters, but proves nothing, is a Lyar. Of men said to be liars, see Numb. 23. 19. Psal. 33. 17. Rom. 3. 4. Some understand it as spoken of Samuel, that had promised David that he should be King, with in the time of his distress should never come to pass: Or generally as before, that i • any trust be put in man, he will prove a Lyar, that is, he shall be deceived in him, for he is of no power. Calvin hath another Exposition, which he saith some bring, that David doth only express here, what atemptation he had about God's promises made to him by his Prophets, but was not overcome hereby. But for his part, he holdeth it to be a confession of his being overwhelmed with doubts and fears in his great dangers; not that he ever despaired, but by thus saying, sought to magnify God's mercy towards him the more, who stood to him when no man did: And I think, it may be understood of the fair promises of Saul, and the great good will which his Courtiers sometime shown to him, and all the people in general; but in fine they proved all deceitful; and even Jonathan, who was most affected to him, though he were desirous, could do him no good to save him from his Fathers fury.
I will take the Cup of Salvation, and call upon the name of the Lord: Jerome, I wise take the cup of Jesus, because it is Hebr. 〈 in non-Latin alphabet 〉 from whence Jesus cometh, and expounds it of suffering Martyrdom for his cause. For this is the Cup of Jesus, as he said to the two Sons of Zebedee, Ye shall drink indeed of my Cup; For the Great benefit of Christ dying for us, we have nothing • o worthy to render to God again, as our Lives; neither are these anything, if they be compared with his laying down his life, which was of infinite worth, for us; only this, being all that we have, is accepted of as the poor Widdowes two Mites.
Others rendering it the Cup of Salvations, because it is a noun plural, understand it of thanksgiving, expressed by sacrifices, whereunto were added drink-offerings; but I prefer the former, and the rather, because it followeth; Precious in the sight of the Lord is the death of his Saints: and Verse 17. he speaketh of; sacrificing the Sacrifice of Praise: as of another thing which the Faithful shall do in the land of the living.
And V 16: thou hast loosed my bands, further showeth the same; for then the bands of sin which before filled them with fear are loosed, when death is suffered for Christ, and the Soul appeareth confidently before the Lord to praise him forever.
And when this shall be done, the vows made of pleasing before him are paid, in Heavenly Jerusalem, before all his people, that is, The Saints in Heaven: for which he concludeth with their word of praise, Halalujah, Rev. 19.
PSAL. CXVII.
THis Psalm hath nothing in it but what hath been said before Psalm 100. 96. 97. 98. and therefore needeth no exposition, it being, as these here named, a Prophesy of the Conversion of all Nations to the Faith of Christ.
PSAL. CXVIII.
THis also is a Psalm of Praise, rightly placed after the other, wherein all Nations are stirred to praise the Lord. For now the Israelites more particularly, and amongst them the house of Aaron, consisting of priests, to whom it properly belonged, are excited to the same also, as before, Psalm, 115. 10. 11.
And Verse 5. 6. is the same with Psalm 56. 4. 11. Then having exhorted Verse 7. 8. 9. to trust in God, he propounds himself for an Example of encouragement, saying, All Nations compassed me about, but in the name of the Lord, I will destroy them: which is spoken in the person of the Church, or congregation of the Faithful, Hebr. I will cut them off: and thus it came to pass when the Gospel was preached; the Church was in all places persecuted, but by the power of Christ, who is brought in also here speaking, destroyed, or cut off from having such power anymore.
They compassed me about like bees, they are extinct as Thrones: This is spoken of Christ. whom the Jews combined together against; but they were as bees about him, as an honey comb: for when they were most malicious against him, and killed him, he was made unto us sweet as the honey Comb; but the fire of God's wrath burnt against them shortly after, and they were soon extinct, and put out from being a Nation. Thus August. who also proceedeth upon the next words.
Thou hast thrust sore at me that I might fall: which is the voice of the church every ewhere persecuted; but he renders the words, Tanquam cumulus are •• immensus sum, as an heap of sand, so spoken for the great multitude of Christians that were persecuted, but saved, yet not by means of their multitudes, but by the power of the Lord.
God is my strength, and my Song, and my Salvation, or Jesus: For now he beginneth to show the Ground of all the Comfort of the Church to be Christ Jesus, for whom the Voice of Joy and gladness is in the dwelling of the righteous. For he is our righteousness, and the Joy of him is universal amongst all Christians; and that not only men but angels, who at his birth came down from Heaven, and having told the shepherds the Joyful news of his birth, they were heard singing for joy, Glory to God on high, &c.
The right hand of the Lord doth valiantly, it bringeth mighty things to pass: That is, out of baseness Glory, out of Darkness light, and out of death, life for evermore.
For which he saith, I shall not die, but live, and declare the works of the Lord. That is, the Church being brought to triumph in Heaven.
The Lord hath chastened me sore, but not given me over to death: For many be the troubles of the righteous, terrible the persecutions of the Church, yet the life thereof faileth not; but it still liveth and flourisheth.
This gate of the Lord, into which the righeeous shall enter: Having described Jesus hitherto as a Savior, and bringing exceeding great joy, and as the right hand of God bringing mighty things to pass; now he describeth him further by the name of a Gate, or door, according to John 10. and whosoever would attain to life, must enter hereby, that is by believing; but every one that believeth, cannot enter; for it is to be noted, that he saith, The righteous shall enter: implying, that none unrighteous, that is, unconverted from [Note.] sin can enter; and the same is implied in that teaching, Repent, and believe the Gospel.
Secondly by the name of a Corner stone, The stone which the builders refused is become the chief stone of the Corner. Of which applied to Christ, see Matth. 21. 42. Act. 4. 11. &c.
Thirdly, by the name of the day, or the light, for they are all one; This is the day which the Lord hath made: That is, saith Jerome, this stone: for the same is the Day, that is, the Stone. To express this further, our Lord saith, Abraham desired to see my day and saw it, and rejoiced, that is, he desired to see me. And he is said to be the day springing from on high, and that light, John. 1, and John. 3. 19. and therefore of the Faithful, who are his Children, it is said, Ye are the Children of the light, and of the day.
Fourthly, he is called, The blessed one that cometh in the name of the Lord: as it is applied unto him, Matth. 21. 9. And touching the day, or light before spoken of, he saith, God is the Lord that showeth us light, bind the Sacrifice with Cords to the horns of the Altar: the Vulgar, Appoint a solemn day in the thick places, even to the horns of the altar. August. hath it, In confrequentationibus, to express this great joy for Christ, keep a solemn day; and that not by the coming together of a few; but to fill with frequency of comers all the Court, even to the horns of the Altar. But although the word 〈 in non-Latin alphabet 〉 signifieth either a solemn feast day, or a Sacrifice, here is no word signifying appoint, as in the Vulg. Lat. but bind ye; and therefore it must be rendered by Sacrifice: and the meaning is, bring in way of thankfulness for the great mercy before spoken of, the plenty of beasts to be offered in Sacrifice, so that they might stand ready found from one end of the Court to the other, even to the altar: and this is In condensis, as the Vulg. hath it; for so it rendereth, 〈 in non-Latin alphabet 〉 signifying either thick twisted cords, as Judge. 15. 13. or Thick branches of trees, as Levite. 23. 40. Ezekiel. 19. 11. Or this word implying thick branches of trees, setteth forth Garlands made of boughs born by the beasts to be sacrificed upon their horns for more expression of Joy, as at the feast of Tabernacles they did going out of Jerusalem, by such branches bearing, expressing their joy in Boothes. He speaketh after the manner of the most Godly in those times; meaning, that the Faithful under the Gospel should solemnly upon some set day in the year especially praise God for Christ's coming into the world to save us. For what time can be more fit, then the day of his Nativity, which hath been so long by the universal Church observed; but now out of an imagination of Superstition herein ready to be in all places neglected? And although the word cannot properly be rendered constitute, or appoint a festival day; yet because such frequent Sacrifices were not brought but at solemn times, the sense must needs be as the Vulgar hath hath it, and so here is plainly a Charge to keep a Festival day for Christ, and then to abound in our sacrifices, both of our praises and alms, which are also commended to us by the name of Sacrifices, Heb. 13. 16. To do good and to commnicate forget not, for with such sacrifices God is well pleased: as Verse [Note.] 15. he had before exhorted to offer the sacrifice of praise through him. Let us then consider this, and not be deterred from that, under the name of Superstition, which is enjoined as a Christian duty.
PSAL. CXIX.
THis Psalm, although it hath no Title, yet is by all men held to be David's: It differs from all others in this, that it is far larger then any, set forth by a distinction into two and twenty parts, according io the number of the Hebrew Letters; and each part beginneth in every Verse with the same letter, whereby the part is noted, and hath just eight verses. So that if any man shall go about to make any other general division of it, he shall but cross the Spirit of God, from which, as the Contents, so the division came. The order in which it is set forth, showeth it above all others, to be a most excellent Psalm, and therefore worthy of our most serious consideration. Psal. 111. 112. are also singular, for the order of penning by the letters of the Hebrew Alphabet, but whereas in them every half verse only goeth upon a letter, here eight verses together, in every part, go upon a letter; wherein certainly the Prophet David would never have been so exact, but for the superexcellency of this Psalm above others; as being far more full in setting forth the way to true blessedness, prayers to be guided in this way, the pleasure which the faithful take herein, their sorrow for the neglect of it, the light and understanding and comfort that is herein, the benefit of afflictions to keep us in this way, and the evil case of those that digress herefrom; together with the boldness and courage of them that walk in this way, even before the greatest in this World. It is all plain, saith Augustine, and seemeth easy to be understood; but because it is so extraordinary framed, he conceiveth some things more mystical •• lie hid herein; and therefore when he expounded all the rest of the Psalms, he was ha • d • y drawn by much entreaty at length to write upon this, and so he made two and thirty Sermons upon it. Basil goeth by stations, of which he maketh three: and Jerome three Homilies, noting in general, that Laws are here spoken of, setting forth those give • n by Moses; Precepts, the ten Commandments; Testimonies, things to be done, about which Heaven and Earth and men are called for Testes; yea and God himself, and his holy Angels: Iustifications, the love of God and of our Neighbor, rooting out the tares of hatred and envy; Ways, the Writings of the Prophets and Apostles, showing how we ought to walk; • udgments, the punishments of the wicked, and rewards of the righteous. But of the difference between those, enough hath been said before, upon Psal. 19. For the reason of the Alphabetical order held in this Psalm, it is most probably thus set forth, that it might be the more easily gotten by heart, and remembered, as being very useful for us all. But to come to the parts of the Psalm, called 〈 in non-Latin alphabet 〉
They contain everyone a short prayer, together with some pious Doctrine for instruction, or consolation, or some complaint or profession of love to God's Laws, and of a right Christian resolution; except the part called 〈 in non-Latin alphabet 〉 , which stands wholly in profession. The first called 〈 in non-Latin alphabet 〉 beginneth with Doctrine for instruction and consolation, and endeth with prayer. Part 2. beginneth with doctrine and prayer, and proceedeth with professions of piety. Part 3. beginneth with prayer, and intermingling the like profession of piety, proceeds in prayer and profession of resolution, and most pious affections; some curing of trangressors being interlaced, Verse 21. Part 4. is altogether petitory, being mingled with pious professions. Part 5. is most like to the fourth. Part 6. beginneth as the two former, and concludeeh with poofessions of Christian resolutions. Part 7. beginneth with prayer, and endeth with professions of divers sorts. Part eight beginneth with profession, proceeds in prayer, then in profession, and ends in prayer. Part 9. hath singularly a profession of good gotten by affliction. Part 10. differeth not much from it. Part 11. beginneth with a profession of hope, proceedeth to complaint and prayer against his Enemies, concluding with prayer. Part 12. beginneth with instruction, proceedeth to profession and prayer. Part 13. consisteth wholly of professions, chiefly of the good accruing to him, by delighting in the word. Part 14. beginneth with profession, resolution, and complaint, and proceedeth in prayer, and then proceedeth to resolution again, and a most pious profession. Part. 5. beginneth with profession, proceedeth in prayer, and showeth the evil end of the wicked. Part 16. consisteth most of prayer, and endeth with pious professions. Part 17. beginneth with instruction, proceeds in prayer, and endeth with profession of godly sorrow. Part 18. is wholly doctrinal, touching God's word till the end; which is a prayer. Part 19. is wholly petitory, something being added in fine, to move the Lord. Part 20 is mixed of Prayers, Professions, and Instructions. Part 21. is a profession of resolution, joy in the word, of praising God frequently, concluding with instruction and profession. Part 22. is mixed of prayers and professions. But now let us come to the particulars, which need explication.
Blessed is the man that is undefiled in the way, that walketh in the Law of the Lord. Because we all desire blessedness, it is here shown, which way we must go in to attain it; viz. in the Law of God; for that is the way unto it, if we keep and defile not ourselves, by sinning against it. The covetous man, saith Augustine, by fraud, injustice, and oppression, seeks riches, and in being rich, to be blessed, and rejoiceth when he is rich, as if now he were blessed. So likewise the revengfull, and the lustful; but they are all deceived, reaping for blessing a curse: but to lead a life undefiled, is undoubtedly the way to everlasting blessedness.
Thy word have I hid in my heart, that I might not sin against thee. Having hitherto spoken of blessedness, and the means to attain it, now he showeth how these means must be used, to keep us pure and undefiled; we must hide the word in our hearts, by continually meditating upon it, and not read or hear it only. Jerome saith, this is done, when we cast not Pearls before Swine, but hide them from them.
Deale bountifully with thy Servant, that I may live and keep thy word. Hebr. and Vulg. Retribute, or reward: not that he had any way deserved it, but he craveth it as a Gift, which he should account most highly of, to have grace to live according to God's Law; it being indeed no life, but a death, to live otherwise.
Princes did sit and speak against me. This Jerome takes to be spoken in the person of the Church under the Gospel, when the Princes of the Earth spake cruelly against the faithful, and did cruel Executions upon them; but they were nothing moved to shrink from the truth, whereunto they were called: Howsoever it is propounded to our invitation, to be constant in our Christian profession; although we be impugned, not only by the common sort of people, but even by the greatest.
I have declared my ways and thou heardest me, teach me thy Statutes. How is this spoken? Is there anything of which God is ignorant, and hath need to have it declared unto him? He meaneth not then any such thing, but that he confessed his evil ways, and sins, praying for pardon, and God heard him; and now he prayeth to be taught the way of his Statutes, so effectually, that he might walk therein.
Remove from me the way of lying. That is, keep me from erronrs, in matters concerning religion, and graciously give me thy Law. That is, in respect of the right understanding thereof, whereby I may be always kept in the truth. To this effect Calvin: and it is confirmed further, Verse 30. I have chosen the way of truth: But he bringeth two other Expositions of the last clause, and rejects them.
- First, Make thy Law grateful unto me, that I may love it.
- Secondly, Impart unto me that grace, which in thy Law is promised to the faithful: For the first is best.
Establish thy word unto thy Servant, who is addicted to thy fear. This is to be noted, that David prayeth not for anything, but for that, touching which [Note.] he had the word; neither ought we to do otherwise: and it is to be reproved in those that in praying let themselves loose, to ask whatsoever their own phantasies carry they to, although they have here no ground for it.
Take away the reproach which I fear, for thy judgments are good. Some, saith Calvin, understand this in respect of God, before whose Tribunal we must all stand: as if it were meant, Let me find grace with thee, to have none of my iniquities imputed to me, for which I shall bear reproach at the last day, and then I will not fear the reproaches of men in this life; which he doth not dislike: but before this he bringeth another, viz. Because there are many, who out of malice pry into my doings, to see if it may be, how they may take me tripping; keep me so upright, that they may be able to espy nothing in me, for which to reproach me, or suffer them not to traduce me, in that which I do well, as they are ready to do. The first related seemeth to me to be best, neither doth the next differ much from it; but he cannot mean according to the last, because he professed Verse 38. to fear God, meaning doubtless as in our Meter, That fears nothing but thee. That he feared nothing else, as also Psal. 56. and that the courage of God's Saints, who are endued in so great a measure with his Spirit, is such that they fear no unjust calumnies of men; appeareth by the saying of Paul, I pass not for being judged by you, or by man's judgment. For the next words, thy judgments are good; These serve further to confirm the same: Acquit me thou from reproach, whose Judgments only I hold worth the regarding, and then I shall not be moved at the unjust reproaches of men, whose Judgments are evil like themselves, and therefore vain, and to be by all that fear contemned.
Then shall I have where with to answer him that reproacheth me. Hebrew, And I shall answer the word reproaching me: That is, such as cast out reproachful and contemptuous words against me, for trusting in thy word, as I did foolishly herein; for if they be once fulfilled to me, as Verse 41. and I be saved from my dangers; it will appear, that I trusted not in thy word in vain: as it followeth in the next words. And the next words Verse 43. tend further to show the same, And take not the word of truth out of my mouth, for I have hoped in thy Judgments: For this is not taken away when it cometh to pass, according to that which he out of his trust in God said, I will walk at liberty, for I seek thy Precepts; Hebrew, In latitude, or a large and broad way, where I shall not be straightened or entangled; not knowing which way to get out, as is the manner of them, or it falleth out to then often times, that go in their own ways, in all subtlety and fraud. But David contrariwise, making the word his rule, had a large and open way before him, and never fell into such incoveniences; and if it at any time he did, God was ready soon to help him out again: and the same shall be the case of all that walk likewise. For although such may be straightened, yet they shall not be forsaken by him, that can bring them out of their straits again, as the Apostle Paul found it in his own experience. Thus Calvin, and [Note.] others very well; but withal, here is also an intimation of the free condition of them that live regularly, and of the servile condition of the wicked, to whom not God's word, but their own will is a Law.
I will stretch out, or lift up my hands to thy Commandments. A metaphorical expression of an earnest desire to them, saith Calvin: or because work is to be done with the hands; and to this end they must be lifted up, he thus speaketh: as if he had said, I will not only talk of doing the works of thy Law, but lift up, and put to my hands also, actually putting in practice what I say.
Remember thy word unto thy Servant, upon which thou hast caused me to hope. What the promise of God to David was, we all know: viz. that he should be King; for hoping in which, he was by many derided, Verse 51.
This I had, because I kept thy Precepts. The word, this, here hath reference to Verse 50. Thy word hath quickened me: Which is most probably meant of some deliverance, which he had as he hoped: yet Calvin thinks also, that it may have reference to all the benefits by the Lord conferred upon him.
The bands of the wicked have robbed me, yet do I keep thy word. The word 〈 in non-Latin alphabet 〉 here rendered bands, signifieth both cords, companies, and sorrows; but it is best to take it for companies; who, he saith, robbed or spoiled him of his Kingdom and Estate, when he was made to flee before Absalom; yet nothing could work so upon him, as to make him to go from the course of piety, wherein he had begun: so that this seemeth to be spoken of that which was done to him by Absalom, and those that conspired with him, against him. A notable example for us to follow, by no sufferings to [Note.] be made to quail in our piety.
At midnight will I rise to give thanks. This is spoken to express, how earnestly he was set upon praising God; because rising up at midnight, to go about anything, argueth, that the mind is most eagerly set upon it; and because things done in the dark of the night, are not seen by other men, it is brought as an argument of his sincerity, and that he did not thus, as seeking praise of men, but most secretly. Basil takes it as an expression of his perseverance in God's praises, not only in the day, but in the night: as Paul and Silas sung Psalms at midnight.
The Earth is full of thy mercies, teach me thy Statutes. That is, thou showest mercy to all both good and bad, making the Sun to shine, and rain to fall upon them, all the Earth over; O let me thy Servant find such mercy, as to be taught thy Statutes.
Their hearts are as fat as Grease, but I delight in thy Law. This is the same with that, Isa. 6. 9. Make fat the heart of this people, that they may hear, and not understand, &c. Hereby the spiritual Judgment that is upon the wicked is shown, who though they hear the Law, regard it not; because their hearts are taken up with worldly things, and they are hereby satisfied as with fatness; as joying in nothing else, and counting the comforts of the word poor heartless things, without substance.
They that fear thee will be glad, when they see me, because I have hoped in thy word. That is, when they see me delivered according to my hope, and set up as thou hast promised; for when the righteous rise, there is joy to all godly persons; and from such examples, hopes are cherished in them, that they also shall in God's good time be delivered from their troubles.
I am become like a Bottle in the smoke, yet do I not forget thy word. A Bottle in the smoke is made very dry in time by the heat thereof, as coming from the fire, although not very great. Hereby then he meaneth, that through long continuance of troubles, he was in danger of having all spiritual moisture dried up in him, wherein the life of piety lieth; but yet be continued constant in his piety still: For grace is set forth often by water, that never faileth in the most drying times. A notable example for our imitation, even when our afflictions continue without end. It may also be referred to the Body, being smoke-wrung, as it were, and withered by long [Note.] continued suffering, the beauty thereof being quite gone, and it becometh black, as men often use to be before Death.
Thy word is settled in Heaven forever. This as Basil saith, is spoken in respect of the Angels constant keeping of it there; for they in doing God's will, are propounded as a pattern to us, when we are taught to pray, Thy will be done in Earth as it is in Heaven. Calvin will have it understood of the word, as the ground of our salvation, and of Heaven, as opposed to Earth and earthly things, which are fading and transitory; as if the meaning were, the word of promise is as durable as Heaven itself, which is everlasting; and therefore to be built upon, and no doubt ever to be made of it: and this is further confirmed, Verse 90. Thy faithfulness is to all Generations: Which showeth, that by God's word, is meant his word of promise; and Verse 91. They continue to this day, for they all are thy Servants, do further justify this sense; the Heavens continue and serve God's providence, of serve him in showing his glory: as Psal. 19:
I have seen an end of all perfection, but thy Commandment is exceeding broad. Hereby he further confirms that which was said, Verse 89, 90. and that by comparing the durance of God's word with worldly things: for look upon anything here, that is most perfect, a man of strongest constitution, a State most exactly settled, a building perfected most strongly, &c. Yet every of these hath an end, but of God's word there shall never be any end.
Thou, through thy Commandments, hast made me wiser then my Enemies, &c. Here he both showeth the fruit of meditating continually in the Law, and that this is not attained by man's industry, but of God's donation: For he makes wise by this means, and Kings especially, who are to teach others, and to be so wise, that they may not be circumvented by their Enemies. But Verse 101. he showeth, that this wisdom lieth in refraining from all evil ways; in which who so walketh, is a fool and not wise, what understanding soever he seemeth to have; as is said, Jer. 4. 2.
I have sworn and will perform it, that I will keep thy righteous judgments. It may be questioned here, considering man's weakness and inability to keep the Law, whether David did well to bind himself thus by Oath? But Calvin answers well; that as he was by God's grace and Spirit, moved to make this Oath, so by the same Spirit he knew, that he should be able to perform it, at the least so as to be accepted by him, that accepts of the performances of his Servants, according to the measure of grace given unto them. And by such Vowes and Oaths we should bind ourselves, that we may be the more stirred up in our godly care.
Thy Statutes are my Heritage forever. As if he had said, Let others make account of House and Land, as a during Inheritance to them and their Heirs, not esteeming anything in comparison thereof; the word of God shall yet be more to me, and as long as I have that in my heart, and so assurance of God's favor, let them take other Inheritances in this World that will, this alone shall suffice me; and what mind I am in now, I will continue in the same forever. And of David should we learn to undervalue [Note.] all things in respect of the word, and grace wrought hereby, accounting worldly things but adventitious, and true happiness to lie only in this; them transitory, but this a settled Inheritance, of which we can never be deprived by any Enemies: for them that do thus, God is an hiding place and shield, and his word such a sure Anchor of hope, that the most boisterous winds cannot drive them from this Haven.
Thou hast troaden down all that err from thy Statutes, for their deceit is a lie. They that live in sin think by unjust and wicked means to raise themselves, but their subtleties used to this end should produce none other effect to them, but treading underfoot, and being made full low, and so their craftinesle, through which they promised great matters to themselves, shall prove nothing but a lie; for when they think to prove as Gold, they shall be but as dross, as Verse 119. so base and contemptible, and finally separated from the righteous, amongst whom they are now mixed, as drosle with Gold, and then when the fining pot comes, it is purged out and cast away, and the righteous shine most gloriously, which shall be chiely at the last day, Matth. 13. and Chapter 25.
My flesh trembled for fear of thee. It may seem strang, when he promiseth unto himself all good from God, in respect of his sincere love to his word, that now he should speak of so great terror laying hold upon him. But it is to be understood, that confidence and fear, joy and trembling, are mixed together in the best, yea the Lord, by striking fear first into them, maketh way for this assurance and joy.
Be surety for thy Servant for good. The word 〈 in non-Latin alphabet 〉 rendered, be Surety, signifieth also, dulcify, or delight thy Servant in good; that is, make him joyful and comfortable in following that which is good: which to me seemeth the best sense; yet most are for being surety, as if he had said, since thou knowest my heart when I promise to do good, and eschew evil, undertake, I pray thee, for me, that I shall do so; as I have promised and sworn; for then I know, that I shall be enabled without fail: but only here is no word signifying, for thy Servant, but Calvin will have For understood.
It is time for the Lord to work, for they have destroyed thy Law: Having pleaded for mercy, V. 23, 24, 25. now he seeketh to move the Lord to do for him as he prayed, because wicked men through his delaying to appear in the cause of his Servant vilipended his word, and cast his Law behind their backs, thus making it of none effect, whilst they walked audaciously on in their evil ways. To this effect Basil, it is time for the Lord to arise and help the afflicted, because the wicked seeing them lie still in misery, after such hopes as they have had of deliverance, who walk most exactly according to God's Law, think that there is no benefit cometh by keeping it, and therefore live as if there were none, or as if it were now quite destroyed: But Calvin, by Doing here, understands executing judgments upon the Wicked, which doth not so well cohere with the premises. Thus, said David, the wicked did to the Law, yet he, notwithstanding his hope, thus deferred, [Note.] abated not one jot in his estimation of the Law; but prized it above Gold; yea, he was put on the more to count it precious, because the Wicked slighted it; teaching us hereby to be so far from being drawn from that which is good, because the greater sort impugn it, and walk contrary, as even for this cause to esteem the more highly of it, as David showeth here that he did, in saying. Therefore, &c.
I opened my mouth and panted, for I loved thy precepts: or, I opened my mouth and sighed: The word signifieth Respiravi, I sent out and drew in my breath, as one that hath been in the pursuit of somewhat, which he desireth most earnestly: so he meaneth, that he labored to keep God's Law, even as a man that runneth to that wherein he greatly delighteth even runs himself out of Breath: and so should our delight in the word carry us unto it, [Note.] whereas contrariwise most men go not with so little hast about anything, as hereunto.
I am small and despised, yet I forget not thy precepts: He speaketh thus of himself, because he was under so great afflictions, whereby he was long kept poor, and in a despicable Estate, as we may see by the reproach laid by Nabal upon him, 1 Sam. 25. yet he still had God's precepts in his mind, and walked accordingly. A notable example, to the shame of them that will [Note.] serve and praise God in their prosperity, and when they are increased; but let affliction, or want come, and then they have little heart to do it.
Mine eyes prevent the night watches, that I might meditate in thy word: Verse 147. and in this Verse, he showeth what his continual practice of piety was, not sparing himself herefrom in the very night: for there he saith, I cried before the dawning of the day, here, I prevented the watches of the night; if he slept, awaking again before midnight to meditate in the word. Some there are, saith Calvin, that have Disserere, for meditate; but in the night was no time to speak or discourse, in the hearing of others, touching the Law.
Seven times a day will I praise thee: That is, oftentimes, for so the word seven is used, Levite. 26. 18. Prov. 24. 16. 1 Sam. 2. 5.
Great peace shall they have that love thy Law, That is, Peace of conscience to God ward, Rom. 5. 1. for otherwise David found not this so in his own experience, and Christ coming, came to send a Sword.
I have done thy Commandments: If it shall seem strange that David should thus justify himself, when by the works of the Law no man living shall be justified, it is to be understood, as he explains himself, Verse 167. that he meant, that in his heart he kept them, as Paul. Rom. 7. 22. In my mind I serve the Law of God.
I have longed for thy Salvation, and thy Law is my delight: All men desire salvation, but because they seek it not the right way, they shall miss of it in the end: wherefore the right way unto it, is here set down, viz. To delight in the Law of God, and not in any sin; we are his workmanship created unto good works, which he hath prepared that we should walk therein.
PSAL. CXX.
A ong of Degrees.
HEre are fifteen Psalms together thus entitled, Hebr. 〈 in non-Latin alphabet 〉 a Song of Ascentions: whereupon some conjecture, that there were fifteen stairs up to the Temple, upon each one of which, one of these Psalms was sung: Some upon the ascent of the people from Babylon; and some, the voice being lifted up on high in singing of them, which seemeth the most probable, because 2 Chron. 20. 19. the same word is used, where it is said, that the Levites lifted up their voice on high in singing. Ainsworth saith, that these Psalms might be thus entitled for the high and eminent matters herein set forth, as 1 Chron. 17. 17. there is one called, A man Hamangnalah, a man of high degree, or eminency.
For the Author of the Psalm, Calvin is confident, that it was David, who thus prayed and complained before the Lord being in angered by Saul, and suffering much in his good time by evil tongues. Jerome, and August. take it to be meant of Christ, and of Heretics, by whose tongues he suffered much; but they will not have the words of Verse 4. Even sharp arrows of the mighty, and coals of Juniper, or as they render it, Coals making desolate, understood as the threatening of Judgment, but an expression of Efficacy of the word taught by the Apostles, piercing men's hearts, and like most hot fire, burning up corruption there, and making the Heart empty of evil, and rebellious thoughts, of which before it was full; even as a Land full of Inhabitants, they being destroyed, is made desolate. And here Jerome illustrates it by the like, Esa. 6. where one of the Seraphims, with a burning Coale touching the lips of the Prophet, said, This coal hath touched thy lips, thou art purged from thy sin.
Then Verse 5. where he crieth out of his dwelling with Meshech, and the tents of Kedar, he for Meshech, hath, The time of my Sojourning is prolonged: Expounding it of the faithful Soul held still in this life, destring that this Tabernacle may be dissolved, as 2 Cor. 5. 1. and Kedar signifying darkness, he understands as a further description of them that sojourn in this world; they are as it were in a land of darkness and misery, amongst those that wander in darkness; yet as the light shineth in darkness, so they by a virtuous life.
And Verse 6. My soul hath long dwelt with them that hate peace, when I speak, they are for war: Unbeleivers, both of the Jews and Gentiles were averse from peace with Believers,, insomuch that when they went out preaching peace, as they were bidden, they raised persecution against them. Thus by some all the Psalm is applied to Christ, and his Church; and some things do not disagree, only those words of that which should be done to an evil tongue, being so plainly spoken by way of threatening, I cannot see how they can be expounded as spoken in way of favor: And therefore I rather take the whole psalm, after the first, and second verses, to consist of threatenings and complaints against Enemies of the truth, that harden themselves in their sins, to persecute the faithful; they shall one day be pierced with God's judgments, as with sharp arrows, of which also read Psalm. 45. and suffer by most ardent burning: to show which, Dives is propounded for an Example, Luke 16. see also Psal. 140. 10. Calvin, and Junius understanding this Psalm according to the Letter of David, thus ill handled by Saul and the incendiaries about him, will have Verse 4. a description of the evil tongue, spoken of Verse 3. as if it were meant, that it is like sharp arrows and hot burning coals, or coals of Juniper: But it is plainly an answer to the question moved, Verse 3, which otherwise goes unresolved as hath been before expounded: and Basil and Ainsworth agree hereunto▪ although Ainsworth saith also, that the hurt of an evil tongue is here set forth, as Psalm. 64. 4. Prov. 25. 18. yet he expounds it of Judgments upon evil tongued men, noting Psal. 45. 6. Deut. 32. 23. Ezek. 5. 16. and coals of Juniper are spoken of as most durable, because these coals are more ardent then those that come of any other wood, and as some write, may be kept alive under ashes a whole year together; so that the long continuance of the torments of the wicked is hereby set forth, as also Esa 42. 11. Jer. 49. 2. of Meshech, see Gen. 10. 25 and of Kedar, Gen. 26. 13. Psal. 83. 6. those that came of Meshech, and Ishmaelites are meant, and by them Israelites of like barbarous qualities: so 28. Ezek. 27. 21.
PSAL. CXXI.
IN this Psalm is set forth the safe estate of the Faithful; it being also for this life, unto Psalm. 91.
For the first words▪ I have lifted up mine eyes to the Hills: I cannot but wonder at them that take it for a confession of an erroneous expectation, or seeking for help to Idols, whom men used to worship in high places or Hills, applying to this purpose, Jer. 3. 23. In vain is salvation hoped for from the hills, for the next words, From whence cometh my help, make it plain, that such hills are not here meant, but hills where the Tabernacle stood, which was the habitation of the most high. So that in saying, I have lifted up mine eyes to the hills, is the same in effect, with Psal. 123. 1. I have lifted up mine eyes to thee that dwellest in the heavens: and almost everyone of these Psalms of Degrees hath something about looking up on high, or prayer, which is a lifting up of the heart, or going up to the house of God, or praising him the most high, or his Graces, according to the title coming from 〈 in non-Latin alphabet 〉 to ascend: And Ainsworth both expoundeth it of lifting up the eyes to mount Zion, and Moria, where the Sanctuary stood, and bringeth Psal. 87. 1. His foundations are in the holy mountains: which most aptly agreeth to this, and showeth the cause of lifting up the eyes to the hills, and justifieth this sense: and the next words answering to these, My help cometh from the Lord, make it yet more plain, that by the Hills he meaneth him that dwelleth on high. Jerome, that abounds too much with Allegories, by Hills, understands the high things of the Law and Prophets; but without Ground, and to draw the Reader to unprofitable speculations, from looking at that which is most profitable for our direction.
He will not suffer thy foot to be moved, he that keepeth Israel neither slumbereth nor sleepeth: Here the Prophet applieth to every faithful person, what he said of himself, Verse 1, 2: There is not one of them, but God keeps a continual watch and ward about him, so that his foot shall not slip, or stumble to make him fall to hurt him: but he shall be as one kept by a strong Guard about him at all times; see the like Ps: 91. 12: and this extends not only to the body, but to our Faith; he that is kept of God shall not be moved so, as to doubt through infidelity at any time, and to fall from his saith so, as to perish forever, although through the violence of temptation he may sometimes be shaken with fear, yet he shall recover again, and stand against all temptations to the End.
The Sun shall not smite thee by day, nor the Moon by night: Because as Verse 5. The Lord shall be thy shade: so Psal. 91. 1. But what is meant by Sun and Moon? Jerome saith, that by the Sun in the day is meant prosperity, by the Moon in the night adversity, from being corrupted by either of which the faithful shall be kept. Calvin, by two things, that commonly annoy men, parching heat in the Day, and pinching cold in the night, all things that annoy are understood. And this is most probable; the Faithful who have God for their Keeper, shall not only be kept from falling, but from all other annoyances; or though they feel them as well as others, yet they shall not be hurt hereby. And sometime an Experiment hath been in these particulars, as when the Children of Israel were in the Wilderness, the Lord took not away the pillar of a Cloud in the day, but hereby shadowed them, nor of fire in the night, but hereby kept them warm: and the like is promised to every congregation of the faithful, Esa. 4. 4. see Gen. 31. 40. what Jacob said of this to Laban.
The Lord shall preserve thy going out, and thy coming in: This is by Jerome applied to our going out o • this world, wherein the faithful are so preserved, that they come not into the place of torment, where Dives is: and then on the contrary side, thy coming in must be into his heavenly Kingdom, into which thou shalt happily enter, and so be blessed for evermore, as it is here added, From this time forth and forever.
Others, in all things, that thou goest about, as Deut. 28. 6. 2 Chron. 1. 10. 2 Sam. 3. 25. Act. 1. 21. & Ch. 9. 28.
PSAL. CXXII.
THis Psalm is in the title shown to be David's, conceived to be made, when God had shown him the place where his house should be built; and he had now pitched a Tabernacle there, and brought the ark into it. For now the tribes came to Jerusalem toworship at festival times, as they had formerly gone to Shiloh. It serves to express the affections of the Faithful to God's worship and service, it is a joy unto them to see men come cheerfully together to his house about it.
V. 3. It is a city built, that is compact together. having spoken of the house of God, which is one name whereby the Church is set forth, now he speaks of a nother, viz. Jerus, where this house stood; & he praisethit from the unity that is therein: unity in the Church being as great a Decorum unto it, as to a building to have the parts made conform to one another: but divisions disgrace & deform her, and therefore we ought to pray that sects and errors being taken away, here may be all good agreement in all things; and if this cannot be, yet in fundamentals, which is the unity most commended, and such an unity, as that particular Churches or persons that herein disagree, can by no means be justified to be members of the holy Catholic Church, at what unity soe-they be amongst themselves; as Papists, who bear themselves to their unity, as an undoubted mark of the true Church: for their unity is no better then that of Simeon and Levi, of Herod, and Pontius Pilate, as long as it is in Superstition, and Persecution of them that oppose, and protest against such Gross Errors: neither doth it make against our Church, although distracted by divers opinions, to prove it no true Church, as long as we agree in all fundamentals set forth in the Creed of the Apostles. However they are to be noted, that make these divisions, and avoided, as having a black brand upon them; and therefore the ignorant people that are drawn after them are to be admonished hereof and reproved, as bearing a part in these infamous making and deforming divisions.
Thither the Tribes go up to the testimony of Israel: That is, the Ark, which is so called, Exod. 25. 21. and here the word 〈 in non-Latin alphabet 〉 is used, from whence the Title of the Psalm is derived.
There are set Thrones of Judgment: Not only the service of God being at Jerusalem made it famous, but also it was the Seat of David's Kingdom, and famous for that, Generation after Generation, as God had promised him, till the Seed Christ coming, his Kingdom should be made everlasting; Isa. 9. 6.
Jerome understands all of the new Jerusalem, where God shall always be praised, and his Tribes shall come up, and twelve Thrones are set for the twelve Apostles to sit upon, judging the twelve Tribes of Israel; because the Church upon Earth is never thus united, but always somewhat blemished by divisions and errors therein; as it is said, There must be errors amongst you, that the approved may be known: But in the new Jerusalem shall be no blemish by differences, the 144000, that follow Christ, singing altogethet in a most sweet harmony the same song, and the four Beasts, setting forth the four parts of the World, from whence the Saints come, making all the same confession, wherein myriads of Angels join also.
Thus indeed it shall be most perfectly in the Church triumphant, but bere this unity is begun amongst those of the true Church; and that it may be more and more, we are exhorted to pray, Verse 6. Pray for the peace of Jerusalem: And therefore to endeavor it, one by yielding to another in humility, where strength of reason is from the word, and not puffed up by [Note.] pride, each one striving to make good his own conceptions, in matters that be not of any great moment. Finally he concludeth his own resolution, to seek this peace, in respect of his Brethren, amongst whom unity is a most sweet thing; as followeth, Psal. 133. and therefore discord stinketh before God. 2. In respect of the Lord's house, which of all other Buildings, should be most uniform, and hereby glorious.
PSAL. CXXIII.
UNto thee lift I up mine eyes, (O thou that dwellest in the Heavens) Jerome here noteth, how he proceedeth by degrees, in these Songs of degrees; for Psalm 120. he saith, He cried to the Lord; Psal. 121. He lifted up his eyes to the Hills, where God's house was; Psal. 122. he went up to his house; now he lifts his eyes up higher, even to the highest Heavens, where God dwelleth. For the comparison used, As the eyes of a Servant eye towards the hand of his Master, and a Maid to her Mistress: He also saith, it is easy to give a reason why he should say, To the hand of his Master, but why of her Mistress, is not so easy; for although the Lord be our Master, yet how is he a Mistress? Sol. as he is the power of God, and the wisdom of God, in Latin, Potentia & sapientia Dei, in Greek it is a Feminine likewise; and the Church is a Daughter, or a Maid; and therefore the Christian Soul ought, as an hand-maid, to bow to the hand of her Mistress wisdom, as Christ is called. And what doth he lift up his eyes for, but for mercy; as it followeth, Till he hath mercy upon us. And herein the Prophet teacheth us in prayer to lift up our eyes, that thus we may show our faith, whence we believe our help shall come: And for this cause lifting up of hands is also commended, and the voice, in saying Amen. The Public an indeed durst not lift up his eyes, as being ashamed, because he was then laboring to be justified from his sins; but David being full of faith, and so justified, lifteth them up, as being by the grace received the more emboldened: one position of body then best becometh the penitentiary, another the justified, and one confirmed in God's grace.
PSAL. CXXIV.
IF the Lord had not been on our side. Hebr. and Vulgar Latin, In us: Which is yet an higher degree then any hitherto; for it is more to have the Lord in us, then to lift up our eyes unto him; for now who can be against us to do us hurt? as Rom. 8. 31.
When men rose up against us, they had swallowed us up alive. To what deliverance this is to be referred, is not agreed; some referring it to the deliverance from Babylon, some from Antiochus Epiphanes, and some not to any certain, but to deliverances at sundry times, the enmity of men of all Nations about being herein looked at, as they were always infest Enemies to the Jews, especially in David's time, who made this Psalm, the Philistines: For they often rose up and invaded Israel, but he by the help of God always overcame and routed them. It doth not so well agree to the deliverances before spoken of, because they were long after, as to these in David's time: and he speaketh not herein as prophesying, but relating a thing done. And the word swallowing up alive, intimateth their power, and Israel's weakness, after their overthrow under Saul, & all his time after Samuel's death; for he that swalloweth a thing, must be much greater; and needeth no weapon to do it withal. Jerome expounds it mystically of our Souls, which men, the evil instruments of the Devil, by their seeking to draw us to sin, are even ready to swallow up, were we not by God's Grace and spirit preserved: and this danger is especially by hot persecution, as the next words show; When their wrath waxed hot against us.
The waters had gone over our soul: A Metaphor, whereby he further setteth forth the irresistible power as of a flood of waters; and not only by force do the wicked seek to carry away the Faithful, but by subtlety, as followeth, Our Soul is delivered as a Bird out of the Snare of the Fowler: Not unlike unto that Psal. 91. 3. where by this snare it is shown, that the Devils subtle temptations are set forth.
PSAL. CXXV.
THis is another Psalm of Degrees, wherein the Prophet yet ascendeth higher, in speaking of the Faithful, Psal. 124. he speaketh of God in them; but here he setteth them forth as being in God's compassing them about so, that no evil can come unto them.
First, He saith, They that trust in God, are like mount Zion, that shall never be moved: So the Faithful is built upon a rock, and stands immovable what weather soever comes.
Then he likens them them to Jerusalem, about which the mountains stand, making it inaccessible by enemies.
Verse 3. The rod of the wicked shall not always be upon the back of the right ous, that the righteous stretch not out their hands to wickedness: By Rod here Expositors generally understand a Scepter, or Dominion, to which the faithful are often times subject, and so do suffer grievously, as it is said, When the Righteous are exalted, there is joy, but when the wicked rule, sorrow and heavynesse: And to such they are made subject for their sins, notwithstanding their safe being hitherto spoken of. But their comfort is, that God will put an end to these their sufferings, and so keep them that they shall not, being overcome by the Tediousnesse thereof, fall away from their godly care to serve the Lord; but by Experience finding, that to be thus afflicted was profitable for them, be the more confirmed herein.
Therefore when such gracious promises of safety are made as before, they are to be understood of safety from being moved by Enemies prevailing to cast away their faith and hope in God, and consequently their care of Godliness.
For none either men or Devils shall ever thus prevail against the truly faithful; but they shall stand firm as mount Zion; and if any being broken [Note.] by afflictions are overcome, it is a sign that they were Hypocrites: For a true Job, being thus tempted to fall from his righteousness, will say, Shall we receive Good at the hands of God, and not Evil?
Such as turn aside to their crooked ways, the Lord shall lead them forth with the Workers of iniquity.
Here he concludeth on the contrary side against Hypocrites, that under a pretence of Godliness are licentious in their lives, being full of deceit and Guile; covertly seeking worldly profit and honor amongst men. Such he threateneth, that God shall lead, awe, as the word signifieth, make them go with the Workers of iniquity, that is, Into Hell, as it is said, Go ye cursed into Hell fire, &c. They being all alike before God, both that profess the faith dissemblingly, and that are notorious for their wicked lives. And indeed they are also workers of iniquity, what show soever they make; and therefore it is just, that they should go altogether to the same place of torment.
To express which, the singing Psalm hath it, Such will the Lord scattter abroad, with • ypocrites thrown down to Hell.
PSAL. CXXVI.
WHEN the Lord turned the Captivity of Zion, we were as they that dream, Vulg. Quasi consolati fuimus, but Hebr. it is, Dream, as Jerome also acknowledgeth. This is also a Song of Degrees, or Ascensions the seventh, wherein it is yet ascended higher, then in Psal. 125. viz, to Heaven.
For what, saith August. is the turning again of our Captivity, but our being brought out of the Captivity of sin to Heaven, our Country? For till this be done, we are held captives in a strange country, for which we are often said to be Pilgrims and strangers, and to be lead captive by the Law of sin. But Christ came and Lead Captivity Captive, when having suffered death for us, he ascended up into Heaven. Man was at the first made righteous, and placed in Paradise; but by being through the subtlety of the Serpent drawn to sin, he was taken captive and put out; but then is his Captivity turned, when turning to Christ, by Faith and Repentance, he beginneth to enter into Paradise again; by which name Christ setteth forth Heaven, saying to the thief upon the Cross, This day shalt thou be with me in Paradise. But a full Entrance to dwell there is not made, till death: we now by Faith fit in heavenly places, and have our Conversation in Heaven, Phil. 3. 20. but then we take actual possession.
We wereas they that dream this saith Cal. is spoken, to show so high a degree of Joy as a man waking is uncapable of, & can see & feel it here only, as one dreaming, to whom, as to a man in an exstasy, are shown things unspeakable, & never • een with mortal eyes; for whoever waking saw whilst he was in the body the joys of Heaven? yea it is said, Eye hath not seen, nor ear heard, &c. but some in dreams have seen them, and therefore it is said, Were as they that dream. Jerome saith, that by the returning of the Jews from the Babylonian Captivity here spoken of, according to the Letter, deliverance from the captivity of sin by Christ is set forth; as also Ainsworth noteth it is Esa. 10. 21. 22. see the like. Psal. 14. 7. 68. 19. Deut. 30. 3.
Our mouth was filled with Laughter, and our Tongue with singing: When the mouth is full saith Augustine: the tongue is silent, how is it then here said thus? and he answereth, A mouth and tongue are ascribed unto the Soul, and so the mouth being filled, the tongue singeth, as it is said, Be filled with the spirit, singing to yourselves in Hymns, &c. making Melody to the Lord in your hearts.
Then said they amongst the Heathen, the Lord hath done great things for them. Which is spoken to the reproach of such Jews, as were not affected with God's mercies, when the very Heathen were.
Turn our Captivity, as the Rivers in the South: That is, turn those that are not yet converted as the state of them that are converted is set forth by this Phrase, Because, because the South Country, according to the Scripture, was very dry, and when Grace cometh, Water aboundeth, as it were, in dry places, as John. 6. 38. To which Effect, the Cald. Paraph. speaketh.
They that sow in tears shall reap in joy, he that goeth forth weeping, bearing precious seed, &c. This is spoken, first with reference to the Jews, carried into Captivity, which could not be without abundance of sorrow; yet in regard of the promise made by Jeremiah, of returning again, it was but as a going out to sow, which though it were in sorrow, yet as the Husbandman sowing sometimes in hard weather, reapeth a plentiful Crop, whereof he hath great joy, as Esa 9. So he meaneth that they should, when they reaped the fruit of Jeremiah his Prophesying, do it with exceeding great joy. For precious seed here spoken of, the word 〈 in non-Latin alphabet 〉 is used, which signifieth to draw out, as when a man makes a little seed, corn being very dear, to serve to sow a great deal of Ground; so that to go according to the proper sense of the word, it is, that guides his hand so in sowing, that he goeth far in sowing a little seed by drawing it out to the uttermost, as having but little. And thus it shall be with all the Faithful, by patient suffering in this world; they sow so, as that they shall reap with unspeakable joy in the world to come; for so quiet suffering of asslictions is compared, I am. 3. 18. And this is here set forth by the Jews return at the end of seventy years from Babylon, signisying confusion; because that in seven days, or weeks consisting of seven, this world shall come to an end, and we shall come out of confusion, to which we are now continually subject, and be put into most decent order for evermore.
PSAL. CXXVII.
THis is the eighth Psalm of Degrees, compiled by Solomon, as the title showeth, although the Hebrews say, it was made for Solomon to considet. But it is usual in sayings Psalms of David,