Commentary on the Old Testament Volume 2-4

PSAL. CXXVIII.

THis Ps. as Bas. noteth, begins where the former ended, for there he is pronounced blessed, that is full of children, blessed is the man that hath his quiver full of them; Here, Blessed is the man that feareth the Lord, and walketh in his ways &c. thy Wife shall be as fruitful trees, thy children as olive branches round about thy table: Least any man should think blessedness to consist merely in having Children, the fruit of the womb, the fear of God, and walking in his ways, are premised, as the foundation of all blessing, according to Deut. 28. And although such as feared God, commonly were herein blessed, that they had numerous of-springs under the old testament, yet under the new it is not so; for now is the time, that some make themselves Eunuchs, or chaste for the Kingdom of Heaven, and many that are married go without Children, and yet have a better name in God's house, then they that have Sons and Daughters, as was before said out of Esa. 56. 5. Now the Wife that is as the fruitful vine, saith Jerome, as wisdom so much by Solomon commended, is wisdom; and the Children, good works coming from an heart that feareth God; for these are the fruits of which Christ saith, Herein is my Father glorified, that ye bring forth much fruit: and the Children's Children, which he saith they shall see, are the rewards bestowed upon them that do good, in heaven, according to that, Give thy alms in secret, and thy Father that seeth in secret shall reward thee openly. And thou shalt see Peace upon Israel, when, all Enemies being subdued, the Faithful shall live in peace and rest for ever.

Here nothing hath been omitted throughout the Psalm, but only Verse 2. Thou shalt eat the fruit of thy labor, or the labor of thy hands; for it is threatened as a curse, Strangers devour your land. Esa 1. 7. and thou shalt plant a vneyard, and others shall eat the fruit thereof: But to eat of that for which a man laboreth, is a blessing, Eccl. 2. 24.

PSAL. CXXIX.

THis Psalm is not amiss placed after the former, wherein the blessedness of them that fear God was set forth, and their blessing in this, that they should eat the labor of their hands, and their Posterity should be increased, and they should live long to see their Children's Children. Now on the contrary side he showeth, that the evil attempts of wicked Enemies shall be frustrated, how often soever they fight against the Righteous.

Often have they afflicted me from my youth, now may Israel say, but they have not prevailed against me.

The Plower have plowed, &c. The Lord hath cut asunder the cord of the wicked: And that their labors shall come to nothing, but be as the Grass upon the house-top, which groweth a little, and withereth again, no man having benefit thereby, and therefore no man blessing them; whereas they that fear God, are seen and acknowledged to be abundantly blessed by all men. For plowing long surrowes upon our backs, this is a metaphorical speech, wherein the faithful are likened unto Ground, and the wicked fighting against and persecuting them, to Plow-men, tearing them in all parts most cruelly: But as the Plow-man can plow no more, when his Harnis, whereby he draweth the Plow, is cut in sunder; so the just God cuts their cords a sunder, breaks their power, so that they are not finally able to hurt the faithful anymore. Then he setteth forth the same again, by another similitude of Grass upon the house-top, which groweth green indeed, and high; so they seem flourishing, and in their pride boast and brag of great matters, but they are soon brought down, and the Posterity promised to themselves, vanisheth.

PSAL. CXXX.

THis is the twelfth Psalm of Degrees, rightly so called, because that from the lowest ebb of misery, it is ascended to the highest degree of felicity, even to the Lord; to whom he saith, that he cried out of the deep. The Papists use this Psalm only for the dead thus sacrilegiously taking the use of it away from the living; whereas it is a very treasury of great comfort to all, that are pressed under the burden of their sins. So Calvin, From the deeps have I cried unto thee; being heavy laden, and pressed with miseries. Basil, Out of the depth of my heart: Not from my tongue within my mouth only. Augustine, Out of the depth of sin, under which I lay most deep: as appeareth, because he addeth, If thou Lord shouldst mark iniquities, who shall stand? And none of the ancient Fathers ever found any Purgatory here, or ground of praying for these Souls there, till that blindness and ignorance, reigning amongst the Papists, found it out. Let us join Calvin and Augustine together, and Basil also; and then we shall come to the true sense. Out of not one depth, but depths of sin, and sorrows coming for sin, and out of the bottom of my heart I have cried; that is, with all earnestness, for so our praying must be, that we may prevail. Of afflictions called deeps, see Psa. 69. 3. 15. and Psal. 42. And sin is a depth, because men dig deep to hide it, and the sinner lieth under sin, as under a burden too heavy to be borne, and so low, that he is almost in the bottomless, and therefore deepest pit of Hell; and deep sighs and groans are the intercessions of the Spirit.

If thou shouldst observe iniquities, who can stand? but there is forgiveness with thee, that thou mayst be feared. Having cried to the Lord, Verse 1, 2. now he acknowledgeth, that without forgiveness of his sins, neither he, nor any man can pray, with hope to be heard, which he, meaneth by standing: as it is said of the Publican, that he stood praying afar off. But herein lieth the comfort of the penitent sinner, that there is forgiveness with God; and therefore with fear and reverence, he addresseth himself unto him in prayer: which is meant by saying, That thou mayst be feared. Of serving God with fear, see Psal. 2. 7. • nd this must be the ground of our crying to God, being otherwise ready to flee from him in desperation: and therefore the popish Doctrine of seeking deliverance from sin, by satisfying [Note.] by acts of penance, and meriting by good works, and that there is no certainty by faith, is a ground of despair; and their teaching the perfection of some, a Doctrine of presumption, and contradictory to this, Who can stand? and to all the Fathers that write hereupon. But that we may be able to lay this ground, and to pray in assurance, we must have a deep sense of our sins, affecting our hearts, not slightly, but deeply; as Verse 1. but in respect of the guilt and the punishment, crying out, if we should be strictly dealt withal. who can stand, and not to be put to everlasting confusion? And because most by far want this, they may pray as they do, but shall not be heard to be forgiven, and everlastingly saved.

I waited for the Lord, I waited, in his word did I hope. Here the Prophet applieth to himself the ground before generally laid, viz. That there is forgiveness with the Lord; for by reason of this he waited, and that not a little while, but with perseverance▪ certainly expecting to be heard: for which the word is doubled: & for this he depended only upon this word, as everyone must do, that would be saved, although he seeth nothing before him, but cause of despair. And he illustrates his expecting, Verse 6. from a similitude of watch-men, watching for the morning light, whereof they are most desirous, as being weary, especially in Winter, of the long dark and cold night: So the faithful Soul, being weary of sin and misery, most earnestly looks and cries for the morning light of comfort, by being assured of pardon and deliverance.

Let Israel hope in the Lord, for with him is mercy and plenteous redemption. Here he applieth the Doctrine before going, not only to himself▪ but to all Israel; who, according to the signification of the word, would prevail with God for pardon. And here the means of mercy are set forth; viz. Redemption, coming from God, when he sent his only dearly beloved Son, to pay his life for his Israel; for we are not redeemed with corruptible things, but with the precious blood of Jesus Christ. 1 Pet. 1. 18.

PSAL. CXXXI.

HAving bidden Israel hope in the Lord, Psal. 130. 7. now in his own person he showeth, in what humility this must be done; viz. in such humility as is in little Children, who are without all pride. And to this he that humbled himself most low, to pay the price of our redemption, often exhorteth, averring, that who so doth not humble himself as a little Child, shall never enter into the Kingdom of Heaven. Jerome thinks this to be spoken in the person of Christ, giving us example, O Lord my heart is not haughty, &c. for indeed it was most humble; and he that s • t forth a little Child to be learned of, biddeth, Learn of me that I am humble and lowly: And therefore, in humility, was as a Child new weaned, free yet from all pride. Then as an argument of humility it is said, I have not walked in great matters, and too marvelous for me. Which being understood of the human nature, agreeth very well to our Lord: for in speaking of the day of Judgment, having shown the signs thereof, he saith, Of that day and hour knoweth no man, no nor the Angels of Heaven; and Mark 13. 32. Nor the Son, but the Father; But in speaking of his humility, by a similitude of a weaned Child, it is to be noted, that he saith, If I have not quieted, and kept my Soul silent, as a weaned Child with his Mother, as a weaned Child within my Soul: For so the words go Hebr. being a form of an Oath, and therefore in the Vulgar Latin thus supplied, Deus retribuet animae mea: and the Cald acknowledgeth the same; an Oath, saith he, is taken to make it the more credible; and when a man by Oath binds himself to anything that is good, he will apply himself unto it with the greater care. And the meaning is, as a Child is quiet with his Mother, so am I with my Father, resting in his good pleasure, and through contentation in all my sufferings, bearing a quiet mind still within me, and not sending out murmurings and complaints, after the manner of proud and impatient men. And this answers to that which was said in the former Psalm, about his waiting upon the Lord. Lastly as there, so here he ends, with applying the same to Israel; Let Israel hope in the Lord, from this time forth forever: That is, in the like humble submission to his will, not prying into his secrets, but resting in his will revealed in his word, without murmuring at anything, and herein to be constant forever, and not to despair in any case.

PSAL. CXXXII.

THE thirteenth Song of Degrees was made, as Junius hath it, by David; when the Ark was removed from the house of Obed. Edom, to be place • in the Tabernacle set up for it; and this may well be gathered from the Contents of the Psalm. Calvin thinketh, that it was made either by David, or Solomon, because some passages here are in Solomon's speeches, at the dedication of the Temple, 2 Chron. 6. 16. 41, 42. But the first is most probable, because he that made it, saith, We found it, that is, the Ark, in the wood, Verse 6. which was Kireath Jearim, here called, Sethe Jaar, the field of Jaar, or wood; whereas Solomon when he removed the Ark into the house, that he had built, found it in Zion, in the Tabernacle set up by David his Father.

Remember David, and all his afflictions, 2 Chron. 6. 42. for afflictions, it is the mercies of David, or his kindnesses, or the care that he took about the Ark, that it might be worthily placed out of the great good affection which he bare to it.

How he sware unto the Lord, &c. This may seem to be a strange Vow, that David should vow not to sleep, or take any rest, till he had found out a place and Habitation for God; because it was a thing not in his power, but at the good pleasure of God to be appointed, and when he would appoint it, he knew not. But forsomuch as he was a Prophet, and so by the instinct of the Spirit, might he moved to make this vow, knowing that God would appoint a place, as he had long before promised, and that the time was now come, he to show his care & diligence, in this respect entered into this Vow, not doubting but that God would order the matter so, that he should perform it. Or it may be conceived, that he made it when the Tabernacle was prepared, and he had once attempted to bring the Ark into it, but was discouraged by the death of Uzzah, whereupon it was left in the house of Obed-Edom; where whilst it remained, he heard that God blessed him, and all that he had: therefore to bind himself with all speed to setch it home to him, that he might be the more blessed, he made this Vow, and immediately went about it. The Rabbins, saith Calvin, fain, that this vow was made after the threshing floor of Araunah shown unto him in the time of the Pestilence; but there is no reason to think so, for then the place was already found, although no house was yet built upon it: Therefore he thinketh rather, that David spake thus hyperbolically, or else, that his meaning was nothing else, but every time that he went to his rest, and to his Bed, he would study about this, and seek to know it. But I rest in the former, which is further confirmed by Junius, saying, that David could not be so unreasonable, as to think to prescribe unto God, and to bind him by his vow to a certain time; but he had doubtless respect unto the Tabernacle, which he had made, and to the bringing of the Ark in thither; meaning, that he would not enter to dwell and lodge in the new house, which he had built him, till he had brought in the Ark; of which house of his, and the Tabernacle, spoken of together, see 1 Chron. 15: 1, 2.

We heard of it in Ephratah, and sound it in the fields of the Wood. Of which last words, enough before: touching Ephratah, hereby Eprahim is meant, as Judge. 12. 5. an Ephraimite is called an Ephratite; for in the Tribe of Ephraim was Shiloh, where the Ark continued many years, 1 Sam. 4. 11. Of Shiloh being in Ephraim, see Judge. 18. 31. and 21. 19. 1 Sam. 1. 3. but from thence it was carried against the Philistines, and being brought back again, it was kept in the fields of Jaar, otherwise called Chireath Iearim, twenty years: 1 Sam. 7. 2. and that which is there called Kireath Jearim, 2 Sam. 6. is called Baale of Judah. This work of putting the Ark into its place, being done, Verse 7. he exhorteth to adoration here, and then as Moses, Numb. 10. 35. used to say when the Ark removed; he addeth, Arise O Lord, thou and the Ark of thy strength, &c. Of which see the sense there.

Let thy Priests be clothed with righteousness. Here he falleth to prayer for such graces and blessings, upon Priests and People, as whereof they might all have joy. After which his promise made, 2 Sam. 7. is commemorated; of which see there: and again 2 Chron. 6. God being first prayed, for his Servant David's sake, not to put away the face of his Anointed, Verse 10. all which words, Verse 10, 11, 12. make it probable to have been Solomon's, when he brought the Ark into the Temple that he had built.

For Verse 13. see the like, Psal. 78. 68. Here the delight which the Lord taketh in Zion, above all places, is shown, which figureth out the Church; therefore this is spoken, for the comfort of all the faithful wheresoever.

And likewise that which followeth, Verse 15. 16. I will abundantly bless her provision, and her poor with bread.

There will I make the Horne of David, mine anointed to bud. That is, I will magnify his power, meaning Christ, figured out in David, whose power increased, as his Gospel was more and more propagated. And his Enemies, who remained obstinate in opposing him, were clothed with confusion; which was most remarkably performed, in the destruction of Jerusalem, when the Jews were so vilifyed and debased: but his Crown flourished, when even the Romans, who destroyed them, turned Christians in the time of Constantine the great.

PSAL. CXXXIII.

IN this Psalm Love and Unity is commended to all Christians, by two similitudes; one taken from the sweet ointment, wherewith Aaron the high Priest was anointed to his Office: Of which see, Exod 30. 23. Levite. 8. 12. and of his Garments, Exod 28. when this was done, there was a most sweet smell in the Nostrils of all that were near about him: So when Brethren in Christ live together in unity. Jerome applieth it to the love and unity amongst Friers, that have left the World, and so they only can live in unity and love; others, although they come to one place together, yet departing thence, their ways are divers, and none loves another, but for worldly profit; which indeed cannot be denied, and is to the shame of Christians. Neither let him think, that his love is any whit acceptable to God, that loveth no otherwise but thus; true love, that smelleth sweet before God, is to love another merely for the love of God, who hath commanded it; if he [Note.] be poor, to feed him, if out of the way, to seek to turn him, if shining by grace singularly, to love him for this, and to do him good. What ground Jerome hath to apply this to Christ, as he doth; saying, his Head setteth forth his Divinity, his Beard his Humanity, the skirts of his Garments, the virtue even in them, to heal such as touched them, as the woman with the bloody Issue found it by experience, I cannot see. Aaron indeed figured out Christ, in the Oil poured upon his head, and his glorious Garments; for so he was anointed with the oil of gladness; and his Garments were glorious, and are said all to smell of Myrrh, Aloes, and Cassia, But here neither he nor his Garments are spoken of, as figuring out these things, but his sweet ointment upon him and his garments, figuring out the sweetness of unity and love. And hitherto of the 1 similitude; the 2 is from the dew of Hermon: As the dew of Hermon, which descended upon the Mountains of Zion. Here something is to be supplied, to make the sense perfect; for Hermon and Zion were far asunder, so that the rain which fell upon Hermon, could not descend upon these mountains; the one being beyond Jordan, Psal 29. 6. being also called Sirion, the other on the other side; and therefore it is well supplied, And as the dew which descendeth upon the Mountain of Zion, to make either of them fruitful; whereby is intimated that amongst such as are without love, there is barrenness, which is the effect of God's curse, as where there is love and unity, his blessing; as here followeth. For there the Lord commanded the blessing, and life for evermore: In which words is shown, that where unity and love is, God's blessing is to make such a Nation to prosper, and to grow rich and mighty, and afterwards to bring to everlasting life. And therefore we in this Nation, who are so divided, cannot be blessed, that we may hasten to unity [Note.] again under one head, without which it can never be, and which is yet more dangerous, we can never attain everlasting life. God make us wise to consider this, who cannot otherwise be truly godly, and so have the promises made good unto us, both of this life and of that which is to come; since that of godliness, there being three parts, Faith, Hope, and Love, the chiefest of these is love.

PSAL. CXXXIV.

THis is the last Psalm of Degrees, touching which Jerome saith well, that having before ascended by many degrees, as hath partly been touched already, in the 131, 132. and 133. three necessary graces are commended unto us. First, Humility, Psal. 131. Secondly, Piety, Psal. 132. Thirdly, Love, Psal. 133. which if we be endued withal, then we may bless the Lord, and shall be blessed of him, as in this Psalm: For to that which was before said, the first word, Behold, hath reference: Behold, bless ye the Lord his Servants: Not Servants of sin, but the Lord's Servants, which stand continually before him: Let not this your frequent being in his presence, breed in you a contempt; as the saying is, too much familiarity breedeth contempt, but bless him always, acknowledge and with reverence praise his excellency. Which stand; that is, in the truth, not being turned after error; for God accepteth not of the praises, either of the wicked, or of Heretics: And it is said, Ye that stand in the house of the Lord; to intimate, that many stand not here, but abroad and in the fields; and they are such as do but go and come, being as much or more away, then they are here; unlike Hannah, who served God with fasting and prayer day and night, and departed not from the Temple. And it is further said, That stand by night: Whereby not only praying, but watching thereunto is denoted; as is required, Eph. 6. 18. Matth. 24. although Jerome by night, will have the time of this life understood, for the darkness of misery, to which we are subject here; yet the Servants of God cease not to praise God in the midst of their afflictions.

Lift up your hands in the Sanctuary. Hebrew, Lift up you hands Sanctuary. They that are before said to stand in the house of God, are now Synecdochically called the Sanctuary, the continent being put for the content. Others, I confess, generally supply the word in, or towards, but the sense is good thus, without any supplement. And they are bidden to lift up their hands, to show the lifting up of their hearts; as Psal. 25. 1. which maketh against them, that being amongst such as bless God, yet bring not their hearts to it, no nor the outward man, their hands not being so much as lifted up, nor their voice to say Amen, nor their eyes, but shut with drowsiness, or wandering after any other occurrences although most vain. Jerome will have lifting up the hands, to do in way of charity menat, but this is forced here.

The Lord bless thee out of Zion. For blessing God, everyone of his Servants shall be blessed by him out of Zion; that is, from the piety there exercised, all blessings flowing as from a Fountain, that can never be drawn dry. And that we may not doubt of it, it is added, Which made Heaven and Earth: That is, who hath all power to do as he promised, and is not like Idols, which can do nothing, good or evil.

PSAL. CXXXV.

AS he ended with blessing God, Psalm 134. so in this Psalm he goeth on more largely; beginning with Halalujah, as in divers other Psalms before: So that this is nothing else, but a further exhortation to the same, that they were before exhorted to; the causes of blessing God being declared unto, Verse 15. then the vanity of Idols, Verse 15, 16, 17, 18 is set forth. Lastly, Israel, Aaron, Levi, by name are exhorted to this duty, with all that fear God, to the end of the Psalm. In the first all things are plain to Verse 14. The Lord will judge his people, and repent him concerning his Servants. Which is taken from Deut. 32. 36 where the meaning may be seen, Verse 16, 17. &c. are the same with Psal. 115. 4, 5. &c. Lastly, the house of Aaron and Levi, are exhorted in particular to bless God, because to them this Office in public was committed in the names of all the other Tribes, yet all such as feared God, are called upon also [Note] to do the same; it being hereby intimated, that this duty must not so be left to God's Ministers, but if thou hast the fear of God in thee, thou must likewise acknowledge it to be thy duty to do the same, as well as they. Verse 21. he concludeth, Blessed be the Lord out of Zion, that dwelleth at Jerusalem. Psal. 134. was concluded, The Lord bless thee out of Zion, Here blessed be the Lord out of Zion; he that blesseth, is to have blessings and praises sounded forth unto him, out of his Church; that is, every Congregation of the faithful. And if ye would know where this Lord is, he resolveth it by saying, That dwelleth at Jerusalem; according to other places, where it is said, This is my Habitation, here will I dwell, showing my care continually over my Church, as my household. Halalujah, this is as well set to at the end, as prefixed in beginning, being to the same effect with Amen; so Ainsworth.

PSAL. CXXXVI.

THere is little difference betwixt this Psalm and the former, only here the motive, whereby we should be moved to praise God, For his mercy endureth forever, is repeated in every verse. Jerome will have God of God's, and Lord of Lord's, Verse 2, 3. to set forth God the Father and the Son; who because they are not more, but one God only, it is added, Verse 4. To him who alone doth great wonders. Verse 23. Who remembered us in our low estate. Here as if he could never praise God enough, for the deliverance of his people out of Egypt, he recounts the same mercy again, by the name of remembering them in their low Estate; that is, most grievous bondage and oppressions, to bring them out from them.

That giveth food to all flesh. That is, not only his people, but all other men, and not only men, but Beasts and Cattle, as was shown before, Psal. 104. which is added, that his faithful people might not doubt, being provided for in respect of food necessary for them. The like argument is used by Christ, Matth. 6. 26. Behold the Fowls of the Air, &c.

PSAL. CXXXVII

THis Psalm was made by some godly man, in the time of the Babylonian Captivity, which was long, even seventy years, and therefore they had need of something to stir them up, not to fall from their religion, being overcome by the tediousness of their exile, or being allured by the pleasantness and fruitfulness of that Country. The Vulgar Latin prefixeth for the Title, A Psalm of David: when as indeed it hath none; and as Calvin noteth, there is no probability that it is Davidss who lived so long before; but rather some other holy man, living then in Babylon, and speaking both in his own and the Jews living there; because when David speaketh in a prophetical way, he speaketh not thus, but in another manner. Whereby one may perceive it to be prophetical, whosoever made this, doth first in it set forth their sorrow and misery in those days, Verse 1, 2, 3, 4. And here because it is said, We hanged up our Harps, &c. Basil moveth a question, how it came to pass, that being carried away by their Enemies in hostile manner, they could be permitted to carry their musical Instruments with them, or had any mind in that time of mourning so to do? and answereth, that it was by a divine dispensation, the Babylonians in permitting them, respecting nothing, but to make themselves merry, to make them play hereupon, even then, when they had more cause to weep; as the Philistines brought forth Samson their Captive sometime to play before them. For the River by which they sat, it is to be understood, that the great River Euphrates ran through Babylon, and of this it is meant, and of the Willows growing here, as they commonly do about Rivers, upon which they hanged up their Harps, reserving them to some more joyful time, when returning to Jerusalem again, they might use them in praising God, as they had formerly done; and to keep up the memory of that pious custom, God in his providence would not have them to be there without them, nor to pass all their time without any solace hereby, when they were in private amongst themselves, though before their Enemies to make themselves a laughing stock, they refused to do it, as followeth, Verse 3, 4. Secondly their singular affection to Jerusalem, the holy City and place of God's Habitation. Verse 5, 6. Yet if I forget the O Jerusalem, let my right hand forget her cunning. Here are direful imprecations, wherewith he curseth himself, that made this Psalm, to move others to the like affections, if he took joy in anything, till that the people being restored, fell to the building of Jerusalem again. Lastly, here▪ is a Prayer against Edom and Babylon: and if it be demanded, why Edom is so much inveighed against, we may gather from many places, that although Esau, of whom they came, were Israel's Brother, yet they were most infest Enemies to Israel, and when the Babylonians came against the Jews, they stirred them up all that they could against them, without any favor to exercise all cruelty, as Obadiah. 1. 8. 9. &c. Ezek. 25. 12. Ier. 49. 7. Lam. 4. 12. wherefore justly is God prayed to take revenge upon them, as well as upon Babylon, and accordingly it was both threatened by Isaiah, and other Prophets; and history showeth that it came to pass.

PSAL. CXXXVIII.

APsalme of David, wherein he praiseth God for saving him according to his word given him, prophesieth that all Kings shall do the like. And from hence he draweth matter of praise, in that though the Lord be most high, yet he respecteth the lowly; and any of his, being in misery, he will not suffer to lie so always, but deliver them; and having begun this good work, he will undoubtedly perfect it.

I will sing unto thee before the God's: vulg. Before the Angels: and Calvin acknowledgeth, that the Angels most probably are meant, who are intimated to be in the Congregation of God's people, 1 Cor. 11. so that in saying before them, he meaneth publicly: yet he saith, it may not unaptly be applied to Kings and Judges, who are the principal in Congregations; but because in every congregation the Angels are present, but Kings rarely, the first is to be preferred: unless we shall say, that Kings heard the word of God, touching his Son Christ, by his Psalms coming unto them; unto which we may the rather agree, because Verse 4. it is said, All the Kings of the Earth shall hear thy words.

Thou hast magnified above all thy name thy word: Vulg. Lat. Thou hast magnified above all things thy holy name: Calvin, Thou hast magnified above all things thy Name by thy word: And he allegeth another reading of some: Thou hast magnified above all things thy Name and thy Word: Which he rejecteth as frigid, and yet concludeth, that the meaning is, thou hast magnified thy name above all things, by making good thy word, thy Promise, because that hereby God hah more Honor then by anything else. Ainsworth following the first reading, giveth this for the sense; above all the names whereby thou art known, thou hast magnified thy word of Promise, touching Christ. Junius, Thou magnifiest with all thy name thy word: But Hebr. it is, 〈 in non-Latin alphabet 〉 above: and whereas Calvin hath it, In thy word, In, is understood. Any other reading the Hebrew may well be brought unto, but I prefer the first: and Ainsworth thereupon, because the words 〈 in non-Latin alphabet 〉 are joined together, and therefore the first word 〈 in non-Latin alphabet 〉 is not to be taken from 〈 in non-Latin alphabet 〉 as signifying all things, but as conjoined to be rendered, All thy name: as is before done.

All the Kings of the Earth shall praise thee O Lord, when they hear the words of thy mouth: This is by Calvin understood of the Kings then living, to whose ears the fame of God's promise and performance to David coming, they could not but confess him to be his praise to be most mighty and just. But because the words of God to David extended to Christ, it is rather to be held, that the meaning is, that the time shall come, when even Kings all over the world shall hear and believe the word of God, and shall sing in the ways of the Lord, for great is the Glory of the Lord. Thus also August. who compareth the Earth unto Gideon's floor, and the Jews to his fleece; the dew fell first upon the fleece, and all the floor was dry; so the knowledge of God, and the dew of Heavenly Doctrine was a long time amongst the Jews only, the Nations of the earth being all dry, and without this Heavenly dew of divine Doctrine; but at length, the floor was wet, and the fleece was dry; The Jews, to whom the Oracles had been committed, were left without the comfort of them, and they were published in all kingdoms of the Earth: Then all Kings of the Earth heard the words of the Lord, and sung as other ordinary Christians In the ways of the Lord, that is, Righteousness and and Truth, of which they now have comfortable Experience, Great is the Glory of the Lord, not their own Glory; they falling down now in all humility to praise God, for which it is added Verse 5. Although the Lord be high, yet he respecteth the lowly. Jerome, by Kings here, understandeth such, as get the dominion over sin, not Kings properly so called; for Nero did not sing thus, nor Julian, &c. I confess, that such are indeed said to be Kings, He hath made us Kings and Priests to our God; But there is no cause of turning that which is here said to all the Saints: For although many Kings have been, and are most wicked, yet it is truly said, All the Kings of the Earth, &c. First for their outward profession, to which they should in time be brought. Secondly, because in all parts of the Earth some Kings have been Godly, although generally hardened at the first by infidelity, and of all these Kings this is spoken, not of all without exception. So Esa 49. 23. Kings shall be thy Nursing Fathers, and Queens thy nursing Mothers.

Although I walk in the midst of trouble, thou wilt revive me: Here David in his example commendeth to all the humble certain confidence, even when they are most oppressed with misery, and see no way to be brought out; for now especially is the time that God chooseth to work for his greater Glory in delivering his, as Daniel out of the Lions Den, the three Children out of the fiery furnace, and Jonah out of the Whales belly.

The Lord will perfect that which concerneth me: Hebr. The Lord will retribute upon me, or towards me: But it is commonly expounded, will bring to perfection the good work of Deliverance, which he hath begun towards me, as the next words show, that it must be expounded, Thy mercy endures forever, forsake not the works of thine own hands: Give it not over til thou hast perfected it. Thus also Calvin, who renders it, Retribue, expounds it.

PSAL. CXXXIX.

To him that Excelleth, a Psalm of David.

OF this Title see often before. Thou hast proved me O Lord, and known me: What saith Basil here, doth not God know, without trying and searching? And answers, yes, but it is thus spoken, to show, that he knoweth most exactly, nothing that is in man lying hid from him, although kept in greatest secresy; even as a dark room by men searched with lights in every corner, nothing can lie hid in it, but it is found out: to express which further, the Lord saith, Zeph. 1. 12. I will search Jerusalem with lights; for all things are naked & manifest to God, with whom we have to do, therefore it is thus spoken only for further expression.

Now David beginneth, and proceedeth far in this Psalm in showing God's exact knowledge of all things, in him, and in every man, because he was about to appeal to God, touching the high esteem that he had all his thoughts and ways in, and the hatred that was in him of all the wicked enemies of God, of which see, Verse 17. 18. and Verse 21. that it was thus with him in sincerity.

Thou knowest my sitting down, and my uprising, and my thoughts afar off: August. applieth this to Christ, as if it were meant of his death and resurrection; and to the Faithful, as spoken of his lying down oppressed by sin, & humbling himself therefore, and rising up again with Comfort for the Forgiveness thereof. But I pass this over, as more witty then solid, because all things in this Psalm agree well to David, but some of them not to Christ, because there was no sin in him, for which he should have any thoughts of hiding ought that was in him from God; but David did something sometime in secret, which he sought by all means to hide. In saying therefore, Thou knowest my sitting and rising, he meaneth, that the Lord knew, what he did when he was at home and abroad, and what Cogitations were in his mind being by himself and in his bed. For the word rendered Thoughts, it signifieth companions, or friends; and therefore is by Ainsworth rendered, My familiar thoughts: however it is to be conceived, that the Hebrews do thus call thoughts, because they are commonly with us, and delighted in, as familiar friends. Now he saith, God knoweth them, as well as we ourselves, that we may take heed how we dissemble with him; and he knoweth [Note:] them afar off, that we may not think, that the great distance between Heaven, the seat of God's Majesty, and Earth where we are, can hinder him from seeing into, and knowing our very hearts.

Thou hast beset me behind and before, and laid thy hand upon me: Hebr. Thou hast straightened me, Like one kept in a place always in view, that he cannot go backward nor forward, and so be out of sight, and this is done by God's hand or power who thus holdeth every man.

Such know ledge is too wonderful for me, I cannot attain unto it: That is, If I should inquire how this can be, that God should • exactly know mine, and the Deeds, Words, and Thoughts of every man, because neither I nor any other Man can do the like, touching any one Man, I should in vain make such an inquiry; and so shall any one, that would measure God's knowledge by his own Module, when as indeed it it is transcendent, and above all human capacity, how he should know these things. Wherefore we must by faith believe it, and reverently admire his knowledge therefore as infinite, and by us incomprehensible, and so live, and think, speak, [Note.] and do, as they that cannot whithersoever they go, be out of God's sight at any time, who is a most severe Judge against all sin.

Verse 7, 8. &c. are nothing else but a collection, or inference made upon the premises, Vers. 5. for if I be held so straitly, that I can neither move backward nor forward, I shall think in vain of fleeing away to hide me. And whereas speaking of Heaven and Hell, and the Seas, he saith, Thou art there, nothing else is meant hereby, but thou art everywhere to see me; so that a man going any whether by changing his place is still confined to Godward, being as it were kept always in one straight place open to his view. Of the wings of the morning he speaks figuratively, alluding to the morning star, which is now on the one side of the Sea, and in a short time on the other, as if it had wings wherewith to fly with greatest swiftness to and fro.

Thou hast possessed my reins, thou hast covered me in my Mothers womb: To make that which was said before more credible, David here bringeth an argument from God's making of him, and therefore seeing, and knowing, and holding him in his hand, when he was in his Mothers womb, and therefore how should he be hid from him now living, and going up and down in the world, there being no place wherein a man can be in greater secrecy then there.

I am fearfully and wonderfully made, and that my Soul knoweth right well: Man for the wonderfullnesse of his frame is called by the Philosopher 〈 in non-Latin alphabet 〉 , a littie world; but this is spoken, not only in respect of the Body, but also of the understanding beyond all other terrestrial creatures in him; having a head to conceive and invent, and a tongue to speak and argue, and hands to act beyond them all. But if the frame of man be so miraculous, how saith he that he knoweth it very well? He meaneth not saith Calvin, that he had the exact knowledge, how God proceeded in making man so many ways so admirable, as Philosophers take upon them to know the causes of all things; but only knew, he was thus made by God, not to pass over such wonderful works of his without admiring and praising of his power and wisdom shown herein.

My substance was not hid from thee, when I was made in secret, and curiously wrought in the lower parts of the Earth.

My substance being yet imperfect, in thy book were all my members written: Here he amplifieth this argument begun, Verse. 13. that God knoweth and seeth every man in every place. For he saw my matter, of which, being at the first a kind of confused Chaos, I was formed so excellent in all my parts and lineaments, even when I was but an Embryo, and still in a secret place, my Mothers womb: and these words, In the lower parts of the Earth, are added, in opposition to Heaven above, the vast distance not hindering God from seeing me even then and there. For his members writing in a book, this is spoken, not that God hath a Book in which to write, but to show what a care he had, that in framing him, there might be no limb or part deficient, or amiss formed, their number and form being as exactly set down in God's providence before, as if they had been written and described in a book.

How precious are thy thoughts to me O Lord, how great is the sum of them? Now he showeth how greatly his heart was taken up with a most high estimation, and unspeakable love towards God, in the consideration of these things and innumerable more; to which his wisdom and Providence daily extendeth: The Vulg. For Thoughts, hath Friends, How honored of me are thy friends O God, their Principalities are very much comforted; Hebr. the word 〈 in non-Latin alphabet 〉 signifieth Friends, as was said before, and the word 〈 in non-Latin alphabet 〉 rendered Precious, signifieth either precious or honored, & 〈 in non-Latin alphabet 〉 rendered Summ, Heads; & 〈 in non-Latin alphabet 〉 rendered Great, Strong or mighty, so that if we render it verbatim, as the words are most commonly taken it goeth thus, how honored of me are thy friends how mighty are their heads? And to this agreeth the Cald. Par. How honorable are they that love thee O God? how are their Prince fortified? And this is followed generally by the Ancients, and for it makes that which followeth, Ver 19, 20, 21, 22. Slay the Wicked, they speak against me wickedly, thine enemies take thy name in vain. Do not I hate them O Lord that hate thee? For having finished his discourse touching God's works towards him, and made profession of his faith, that he believed that God knew his very heart, now out of the truth of his heart, he cometh to make profession of his entire love towards all that were like minded, calling them the friends of God, as on the contrary side, he professeth to hate the Wicked and Hypocrites, who were contrary minded, taking haply God's name into their mouths, and pretending piety towards him; but this being nothing else in them but a taking of his name in vain, if any shall rather prefer the former reading, he may follow that which his own judgment leadeth him to; but then there will not be so good acoherence betwixt these words and those following, V 19. 20 &c. But if we follow the next, we shall both keep closer to the Heb. words, & the coherence will be better. If it be said, but the words of v • . 8 If I count them they are more in number then the Sands, show plainly, that by heads before spoken of Sums, or numbers of thoughts are meant in the 〈…〉 ; I answer, these words will as well agree, if we take it of such as love God, and turn to him as friends, for these are set forth, Psal. 110 3. to be as many, as the dew covering the Earth, and in Judea alone. When the Gospel was first preached, it is said, there were many Myriads that believed, and of all Nations innumerable that were sealed; and it is said to Abraham, Gen. 13. 16. that his seed should be as the dust, for the hatred wherewith he saith, that he hateth God's Enemies, he meaneth that his love to God and his friends was so great that he consorted not with any other, but was vexed and grieved, as Lot, at the unclean conversation of the Sodomites, not feigning an hatred against them, but loving them indeed, but perfectly and really hating them for this their Wickedness. But this is to be made a rule in case of incorrigibility, otherwise whilst there is hope, that is to be followed, 2 Thes. 3. 15. Yet reject him not as an enemy, but admonish him as a Brother. For the clause of V 18. When I awake I am still with thee: The meaning is, whilst I live here I am in thy presence, so when as I shall sleep by the sleep of death, and wake again at the resurrection, I shall be forever in thy presence, see the like Psal, 15. 17. so also the Cald. Paraph. As he began, Thou hast proved and known me: Verse 1, so he concludeth, appealing to God again, Search me, and prove me, &c. as who should say, in what I have spoken, I pass not for man's testimony whether it be true or no; but upon thee do I put myself, O Lord, for trial, who I know, wilt herein give testimony on my side, and I pray thee still to lead me on in this way, and of all virtue to the end, and finally bring me to everlasting life.

PSAL. CXL.

THis Psalm having the same title with the former is a prayer against David's malicious enemies, who raild upon him, and laid wait to ensnare him, and fought against him, but that God covered his head, Verse 7. and finally he promiseth himself an hearing, ending in this confidence with praise V. 12. 13.

It is in argument much like to Psalm 120. some saith Calvin, think it to have been made against Doeg, but this is rightly rejected by him, because Saul, and others his Sycophants, wrought continually against him, both by deeds and words, so that most probably he complaineth of them all, and prayeth against them: Moreover, there is a Psalm before against Doeg, Viz. Psalm 52.

They have sharpened their tongues like a Serpent: so spoken, because the tongue of a Serpent is sharp and piercing, and the Poison of asps, is further spoken of, to show, that there was as much danger in their venomous speeches, as in most deadly poison.

Thou hast covered my head in the day of battle, Hebr. Of armor, For David had never indeed any battle with Saul, but declined it; but Saul ofter armed against him; but then God's providence covered him as a shield: but the head is only spoken of, to set forth his whole Body, because that is chiefly aimed at by the enemy, as wherein the life principally lieth.

For the head of those that compass me about, let the mischief of their own lips cover them: Hebr. the head or gall of my beseigers, and labor, or trouble of their lips let cover them. God, he saith, had covered his head in the day of battle: Now contrariwise he showeth, what should cover the head of his enemies, viz. it should come to them, as with their lips they had maliciously spoken against him: for it may be thus rendered: the head of my beseiger, let the trouble of his lips cover it: for cursing, let him be covered with Cursing, ac with a cloak.

Let coals of fire fall upon them, he shall cast them into deep places; they shall not rise: Or let coals fall upon them, he shall cast them into the fire: for either reading is good: It is alluded to the burning of Sodom, and seemeth to have reference to the sending of the wicked into hell fire at the day of Judgment, see Rom. 12. 20.

Let not an evil speaker be established: Hebr. A man of tongue: For in a multitude of words there cannot want sin; therefore it is given in charge, Be swift to hear, slow to speak. Of keeping the tongue, see Psalm 39. 1.

PSAL. CXLI.

THis Psalm is altogether Prayer, First for acceptation, that his praying might be as incense; of which Exod. 30. and the lifting up of his hands, by which words he setteth forth Prayer again by the gesture used herein, as the evening sacrifice of which Exod, 29. 39. but the word is 〈 in non-Latin alphabet 〉 Meat offering; which consisted of fine flower and oil, together with which a lamb was offered, but one part is put for all. But forsomuch as there was a morning sacrifice as well as evening, why doth he not make his comparison as well from that? Ainsworth, he putteth incense for the whole in the morning, and Minchah for the whole in the evening, not that one only was offered at one time and another at the other, for all were offered at both; but the Sacrifice of the evening was the more notable in respect of the great Feast of the Passe-over, beginning in the evening, which is called a Sacrifice also, and had its Meat-offering annexed to it, and when this Feast was first kept, the Children o • Israel had a great deliverance the same night, and therefore it is aptly prayed, thus to imply a deliverance from his enemies to follow upon this his praying. Of lifting up of hands put for prayer, see Exod. 17.

2. He prayeth to be kept from evil words; Set a watch before the door of my mouth; a Metaphoricall speech, implying, that to the end we may be kept from sinning with our mouths, God must keep them, so prone is everyone to offend this way; therefore David having vowed against sinning thus, Psal. 39. now being conscious to his own weakness, commendeth the care of this to God; how prone everyone is to sin with his tongue, see Jam. 3.

3. He prayeth to be kept from evil deeds; Incline not mine heart to any evil thing, to practice wicked works with the workers of iniquity, let me not eat of their dainties. And here to prevent evil deeds, he first prayeth against evil thoughts, from whence they come, Matth. 15. 19. But what is eating of their dainties? Calvin answereth well, their delights, for it is very delightful to the wicked to do evil, and by the pleasure that is herein, as by dainties, men are moved to eat even to their hurt; so by these pleasures, they are fascinated to sin to the destruction of the soul. The Chaldee. understands it of their Songs at their riotous feasts; Or by their dainties understand Idolatrous sacrifices.

4 He prayeth, in case that he offends by word or deed, that the righteous may smite him, Let him reprove me, it shall be an excellent oil, it shall not break my head, Heb. Let the righteous smite me in clemency, or mildly, let precious or head-oil reprove me, it shall not oppress, or do violence to my head. According to which it is said, Gal. 6. 1. If any be fallen by infirmity▪ ye that are spiritual restore him in the spirit of meekness. But here may seem to be a contradiction, in that he prayeth that such may smite him, by a word implying smiting, as with an hammer, Psal. 47. 6. Judge. 5. 26. sharp rebuke, Prov. 23: 35. 9. 8. 35. 12, 28. 23. Zech. 13. 6, and yet in mildness. This is well answered by Calvin, it is the mildness of the heart, and the tender love and care that this Smiter hath, though sharp in words, of the good of the party reproved by him; Head-oil is put for principal, and most precious Oil, and the reproofs of such are likened to the best Oil, in opposition to the flatteries of the wicked, these healing, they skinning over, as it were, and making the soar of sin more dangerous; so that although violence may seem to be done to thee, by the sharp reproofs, and castigations of the righteous, as he hath power to proceed by the one, or the other, or by both, yet indeed it is no oppression, or violence, to hurt thy head, that is, thee, in thy soul, which is [Note.] thy principal part; but to heal thee, as by a precious Balsum applied to a dangerous wound, for such is sin to the soul, and if by the reproof of the righteous thou beest not amended, it will be thy death, and that everlastingly. For yet my prayer shall be in their miseries; that is, although the righteous seem to deal harshly with me for my sins, either by sharp reproof, or otherwise chastening me, yet I will not, as one exasperated hereby, curse, or rail upon them, and, if they fall into misery, insult over them, as justly thus met withal; but as for such as I dearly love, I will pray for them, that they may be comforted in misery, and delivered.

Some take it either thus, or as meant of the wicked before spoken, rendering the former words, Let not the oil of the head oppress my head; That is, the flatteries of the chief of them be a means to make me sin, which way if they seek to move me, or howsoever, I will pray against their wicked practices, that they may not prevail, or have any force to taint me with sin; But I rest in the former, yet not excluding this for the next words.

When their Judges shall be over-thrown in stony places, they shall hear my words, for they are sweet, Hebr. their Judges are fallen head-long in the hands of a rock, they shall hear my words, &c. which seem to have reference to the last words of verse 5. I will pray in their evils, as the word signifieth; or against them, that they may be turned here-from; and the time shall come, when their Rulers that lead them thus headlong on against me, meant by Judges, shall cruelly perish, as men cast head-long down from a rock, and then the common people shall entertain a better opinion of me, and hear my words, to acknowledge me innocent, although thus hotly persecuted for a time, and a true Prophet and Servant of God, to follow my instructions, as sweet and excellent, although now contemned. For the common people being without judgment, are carried in multitudes against any man, although set up of God, and chosen of him, as [Note.] their Princes, and such as have power lead them; in doing which, although they are not excused a toto, yet they are a tanto; and so there is hope, if these their Leaders be over-thrown, that they will come to a better mind, and submit to him, whom God hath chosen. Let not therefore judicium populi, which is nothing, be our rule to walk by, but fore-seeing the over-throw that is coming upon their Leaders, which cannot but be with the ruin of them also; let us pray against such evil practices, and decline them, and hear the words as sweet, which tend to dehort us here-from, before that to our greater smart we shall be made so to do, whither we will or no.

As one that cutteth and cleaveth, our bones are scattered at the Graves mouth, &c. Fear not my soul, destitute. Here is the fifth thing that David prayeth for, promising a Declaration of his, and his men's most dangerous case, they being as wood cut in pieces in their bones, and lying thus all mangled at the Graves mouth; whereby he intimateth not at once suffering of death, but being cut piece by piece, and so brought unto it, after the manner of some Martyrs, who have had their bones broken, and then have been killed; yet he trusted in God, and prayeth, Leave not my soul naked, as the word signifieth, that is, without the cover of thy protection, whereby I may be preserved and comforted. And in speaking so of his dangers, he looketh not at what was done already, but what was every day ready to come upon him and his.

PSAL. CXLII.

THis Psalm, as the title showeth, was made by David, when he was hid in a Cave, into which Saul entered unwillingly to do his easement, 1 Sam. 2. 4 instead of taking this advantage to kill him, he now falleth to prayer, and was heard accordingly, as the History showeth.

When my spirit was over-whelmed within me, thou knewest my path; That is, when I in so apparent danger stood astonished, not knowing which way to take to escape Saul's hands, thou knewest by what way or means I should come out again; and this was by holding Saul's eyes, that he might not see him or his men, being four hundred in the way wherein I walked, they privily laid a snare for me; so that if I had had none other way of escaping but my own, of keeping aloof in the Wilderness, I should certainly have come into Saul's hands, who had his Spyes, like snares set in every place to discover him, that he might be taken.

Bring me out of prison, &c. This he spake of the Cave, which he counted as a Prison, because there was no way to get out, but at the entrance, where Saul & his men were, although Calvin thinketh this too restrained, holding that by prison he meant all his straits in general; but since he had no cause to except against it, considering that the Cave is expressly named in the title, showing whereupon it was, that he spake thus of David, when Absalom persecuted him.

PSAL. CXLIII.

THis Psalm of David most aptly answereth to the former, for there he showeth, that he prayed, repeating it twice verse 1. here he twice saith, Hear my prayer, give ear to my supplication; There verse 3. When my spirit was over-whelmed within me; Here verse 4. My spirit is over-whelmed within me, only he is in this morefull, but all things are easy to be understood, and need no exposition; And for the title, prefixed by vulgar Latin, and being so like the former, it is rather held that it was made upon the same occasion.

PSAL. CXLIV.

THis Psalm of David beginneth like Psalm 18. but whereas there he describeth God's wonderful coming to save him, and his people, from verse 8. to verse 18. here he prayeth in some of the same Phrases, that he would come so to save him from his enemies, verse 5, 6, 7. calling them the Sons of strangers, as Psal. 18. 44. where see the meaning. But before he cometh to this, verse 2, 3. he borroweth somewhat out of Psalm 8. but after praying against his enemies, verse 7. he describeth them further, verse 8. saying, Whose mouth speaketh vanity, and their right hand is a right hand of iniquity, or of falsehood; whereby he meaneth, that as they were ready to promise anything, although they meant not in their hearts to do so, and what they spake thus falsely with their mouths, they did not stick to give their right hands to perform it, but in both they were false and fraudulent alike.

Some bring other expositions, but because it is common with men, that they may be the better trusted, to reach out, and give their right hand for more assurance, this of Calvin seemeth best to me, and fully to set forth the sense. For the Psaltery, and instrument of ten strings, see Psal. 33. 2.

That our sons may be plants, grown up in their youth, &c. Calv. Because our sons are as plants; As if it were meant, that they were now so, and it were here desired that they may still so continue; but most generally it is understood as a blessing to come, which the Prophet promised himself and the people should be, when the things before spoken of were done, and this is most consonant to the argument of the Psalm, intimating some troubles then in the Land, to hinder the happiness here spoken of; and the word 〈 in non-Latin alphabet 〉 may be rendered either, because, or that. These here spoken of are worldly blessings, and great blessings, but the greatest of all is the last mentioned, to have the Lord for our God.

PSAL. CXLV.

THis is entitled a Psalm of Praise, and like unto it are all the rest to the end of the Psalms. Here David beginneth with general praises, wherewith both he and all men praised God, to verse 8. where he brings an argument of praise from Exod. 34. 6. The Lord is gracious, full of compassion, &c. as Psalm 103. 8. and in magnifying his mercy further he saith, His tender mercies are above all his works; and, the Lord is good to all, hereby meaning, that God's mercy extendeth to everything that he hath made, to feed and preserve it, and not, as it is commonly taken, that which he doth in mercy excelleth all other things that he doth, although this be true also, for there is no work comparable to that shown in Jesus Christ. But to show, that here mercy is meant towards all, verse 10. he saith, All thy works praise thee; and verse 14, 15, 16. the two thing which have before been spoken of, preserving and feeding are specified, as the matter of their praise, of the latter of which see before, Psal. 104. 17 2 He praiseth him for his righteousness, and holiness, in all his ways and works. 3 For his hearing those that pray unto him, whereby we should be stirred up so to do, and to praise him, but they must be such as fear him. 4 For his special providence over his friends and Lovers to preserve them; the vulgar also to this Psalm prefixeth David against Goliath.

PSAL. CXLVI.

HEre is an Exhortation to himself to praise God, as Psal. 103 and to us all, not to trust in man, but in Almighty God, who is commended to us, 1 From his works of Creation, verse. 6. 2 The truth of his promises; 3 His justice towards the oppressed. 4 His feeding the hungry. 5 His loosing the Prisoners. 6 His giving sight to the blind. 7 His lifting up of those be bowed down. 8 His love to the righteous, who do bless and praise him. 9 His charity to strangers, fatherless, and widows. 10 His over-turning the ways of the wicked. And lest it should be thought God indeed hath done this, but will he do so ever, verse 10. he concludeth, The Lord shall reign forever, even thy God (O Zion) to all Generations. So that whosoever to the worlds end putteth his trust in him, as his case shall require, shall find him ready in any misery to help him. In vulgar Latin before this, and Psal. 147. and 148. is prefixed for title Halalujah, of Haggai and Zechariah, but Hebr. there is no title prefixed, but the first word of every of them is Halalujah, and the like of Psalm 149. 150. It is conceived by Jerome to have been made after the people's return from Babylon, the last words, verse 10. being by him understood, as a joyful acclamation made thereupon, it being gathered, that the God of Zion, who had done so great things for her, shall always continue, as a most mighty King, protecting her; that is, his Church forever; and therefore he doth not only prosecute the literal sense, which speaketh what he hath done for the oppressed Jews, making good his promises, loosing them, and lifting them up that were so low, giving their eyes light of comfort for the darkness of sorrow, and showing them mercy in a strange Land, many of them being fatherless and widows, and these he setteth forth by the name of the righteous, because peculiarly chosen, and sanctified to be his own people, but the wicked Babylonians he over-turned; for having spoken to this effect of corporeal blessings, he saith further, that Christ was the truth here spoken of, and deliverance from oppression is from sin and Satan, loosing Prisoners, the captives of sin, feeding the hungry with the spiritual food of his Word, opening the blinds eyes, who were blind in their understanding, kindness-showing to strangers, by bringing strangers to the Common-wealth of Israel into the Covenant of Grace; and to fatherless and widows, those that were without God to their Father, and Husband; and therefore he noteth, that Hebrew, it is not giving light to the blind, but giving wisdom to them, so he; but 〈 in non-Latin alphabet 〉 is opening the eyes of the blind, indeed there is no word signifying eyes, but opening the blind, which is the same in effect, but may as well be referred to the understanding, as to the eyes, and that of Jerome will be made good.

Moreover he noteth, that touching the widow and fatherless it is not said, Custodiet, he will keep, but suscipiet, he will undertake, or receive them returning. Hebr. it is 〈 in non-Latin alphabet 〉 , he will establish, for such as he receiveth are established; as on the contrary side, the wicked over-thrown, of which also it is, Psal. 147.

PSAL. CXLVII.

THis Psalm is in vulgar Latin divided into two, viz. 146. and 147. beginning at verse twelve, and so that translation cometh in fine to the same number of Psalms with ours, Psal. 146. being there, Psal. 145. but take we it as it is Hebr. for one Psalm consisting of twenty verses. He proceedeth herein as he did, Psal. 146, viz. after exhortation to praise God, in the title he bringeth arguments, or layeth down grounds of praise;

1 It is good, it is comely; 2. The Lord buildeth Jerusalem, and gathereth together the outcasts of Israel; which, if the Psalm were made by Haggai, and Zechariah, as was said before upon Psal. 146. may well be expounded of the building of Jerusalem after their return out of captivity, when the Jews were called, the outcasts of Israel were come again to Jerusalem, in Nehemiah his time, who built walls about the City, being much opposed, but yet by God's help in a short time perfecting that work. Jerome understands it of the Church under the Gospel, and likewise the next words:

He healeth the broken in heart, and bindeth up their wounds; of the brokenhearted for sin, and the wounded hereby, for of our being wounded thus, the Parable of him that travelled from Jerusalem to Jericho, who fell amongst thieves and was wounded, speaketh, and the next words:

He telleth the number of the stars, &c. Of the meek spoken of, verse 6. He lifteth up the meek, but casteth the wicked down to the ground: for these, saith he, be the stars here spoken of, witness Daniel, who saith, The righteous shall shine as the firmament, and they that turn others to righteousness as the stars. And this is to be noted as most wonderful, the Angels sinning meant here, by the wicked are made to come from Heaven down to the ground, but the men broken-hearted for sin are lifted up to Heaven, and placed there as bright shining stars; and I see nothing against it, but that first understanding this according to the letter, it may well be drawn up to such a Spiritual sense. But we are not to exclude, from this spoken of the Stars, the proper meaning, that God knoweth them all, although innumerable, which is another ground of praising him, as being in his understanding infinite, and so hitherto are three grounds of praise: 1. For his building Jerusalem, &c. 2 For healing the broken-hearted with long continuing miseries. 3 For his unparalleled understanding about the stars. Now followeth the fourth:

He covereth the heaven with clouds, &c. much like to Psal. 104. 13, 14. only here the young Ravens that cry to him are particularly mentioned, because, as Calvin saith, they are of the basest and most contemptible sort of Fowls, w ^ch none esteem of, but for their hurtfulness destroy, and therefore in speaking of God's hearing them when they cry to him, he most highly extolleth his providence, as being over not only the better sort of Creatures, but even the basest of all; whereas the Rabbins in expounding this say, that for nine days the Raven forsakes her young, being newly hatched, as not acknowledging them, because, being without feathers, they are so unlike unto her, in which time they having nothing to sustain them, Wormes breed of the putrifaction of the meat, brought thither formerly by their Damme, and thereupon they live, he rejects it, as a putid invention; yet the Philosopher saith, that for some time, having no other food, they live upon the dew of Heaven, and to this the Psalmist might have respect, when he saith thus, it being so extraordinary an act of providence thus to keep life in them: For their crying to God, Calvin also thinks, that this is spoken of more then of other Fowls, because they make more noise then others in their crying. Hitherto according to the letter.

But Jerome maketh also a Spiritual exposition hereupon, and upon the gathering of the Clouds, verse 8. and making grass through the rain to grow upon the mountains; for, saith he, if it were only literally meant, it would have been said, in the valleys, for there the grass groweth in greatest abundance, and in speaking of this other particular, he would have said, the Ravens, that cry to him, as well as the young of Ravens 〈 in non-Latin alphabet 〉 and indeed understands it literally, and it must follow, saith he, that the young of Ravens shall be saved, because who so calleth upon the name of the Lord shall be saved. Therefore by the Clouds and Rain here spoken of, he understandeth heavenly Doctrine to drop down, which he gathereth, and sendeth out Preachers. For thus Esa, 5. the Lord threatens his Vine-yard, that the Clouds shall not rain upon it, and let my doctrine, saith Moses, distill as the rain; and where this rain falleth, the mountains bring forth Grass; that is, the most eminent men for holiness bring forth, upon the receiving of this Doctrine, fruits of good Works, where-with men and women, that are poor, be fed, who are set forth under the name of Beasts, as man generally is, because he dieth, as doth the beast, Psal. 49.

Lastly, the sons of the Raven, for so the word signifieth, cry to him, and are fed, not the Raven it self, that is, the Devil, whose children the wicked are, till they be converted, and then, which they show that they are by calling upon God, they cry to him, and are fed with the bread that came down from Heaven, Christ Jesus, to eternal life; to this effect almost Jerome, I having made but little alteration in citing him. Hitherto the fourth ground of praise, now followeth the fifth.

He hath strengthened the bars of thy gates, &c. speaking to Jerusalem, Answer me (O Jew) saith Jerome, how was this fulfilled touching your Jerusalem, which the Romans destroyed, wherein thy Children perished by famine, and for peace had the sword raging amongst them, were her Children blessed in her, had she peace, was she fed with the fat of Wheat? And if thou canst not acknowledge that another Jerusalem must needs be here meant, viz. the Christian Church, the bars of the Gates whereof are the Prophets, and Apostles, barring out all such as obey not their teaching. But the bars of the Gates of the Church, are rather those bars which Christ put hereunto, when he said, The gates of hell shall not prevail against it; That is, the Divine power founding it so strongly upon a Rock, that no adverse power stirred up by Hell can over-throw it; the Children here are blessed, and multiplied, and here is peace with God, and feeding with the Floure, which is the fat, or the best part of the Wheat, that is, the Word and Sacrament, and this is further confirmed:

He sendeth out his Commandment upon earth, his word runneth very swifily; whereby he showeth what he meant by the fat of Wheat, viz. the Gospel, which went all over the world, and that in a short time after the coming down of the Holy Ghost, as the Sun coming forth, and enlightening all parts of the world, as Psal. 19. being for the swiftness of going set forth by Heathen Poets, as drawn in a Chariot by flying Horses.

He giveth Snow like Wooll, and scattereth his boar frost like ashes; he castetb out his Ice like morsels, who can stand before his cold? he sends out his Word and melteth them, be causeth his wind to blow, and the waters flow. Here is a sixth ground of praising God for the mighty works of his Providence, as in covering the Heavens with Clouds, and sending rain before spoken of; so now in the Snow, Frosts causing Ice, and an hoarinesse like ashes upon the face of the earth, which are dissolved again at his word, or will. And of this Jerome also giveth this Spiritual sense, Christ is the Lamb of God, as a sheep before the shearer; from him then cometh wool for a garment to cover us, that believe, & then we are white as the snow, Esa. 1. 18. Psa. 51. Wash me, and I shall be whiter then snow; and by sin, being cold as the dead, and frozen into hardness of heart, his Word cometh, and then all this hardness is dissolved, the heart melteth before it, as the hoary Frost before the heat of the Sun, and the Ice, being otherwise in danger of extremity of heat in Hell fire; and the wind, that is, the Spirit blowing, as Joh. 3. the waters flow, that is, tears of repentance come pouring out, of which we may make use, as an excellent Allegory, or Similitude, but not passing over the literal sense, as he doth in all these things, which is most properly the meaning of Rain, and Snow, and hoary-Frosts, and Ice: the Philosophers discourse much, and show Natural causes thereof, but here we are taught, that God and his mighty power is to be looked at in all these things, and he to be praised therefore.

He hath shown his Law to Jacob, and his judgments to Israel; Here is the seventh ground of praise in this Psalm, because he had spoken, verse 18. of his Word, and Commandment, now he saith, that this is shown to Jacob, calling it, Law, and Judgments, hereby meaning, that everyone who prevaileth with God to be blessed, for so Jacob had his name turned to Israel, hath his Law of Faith and Justification by Grace shown him, and then suffers by his Judgments, of which it is said, that they must begin at God's house. But what is it that followeth? He hath not dealt so with the Heathen, &c. Sol. He doth not hereby mean, that any Nation is excluded from this, but being converted, all the Heathen also are one Israel, because in Christ all are one; but before their conversion they have no knowledge of these things, the Law of Faith is foolishnesle to them, and the judgments upon Believers are taken by them for signs of God's wrath, utterly disliking their ways, so August.

PSAL. CXLVIII.

AFter all the grounds of praise laid, Psal. 146. and 147. now the Psalmist worketh hereupon to stir up all things to praise God, both in Heaven and Earth, and in the Air, and Waters, and men of all estates and degrees; and in the same argument the next two Psalms go on also to the end, all beginning with Halasujah.

Sun, and Moon, and Stars of light, vulgar, Stars and light, whereupon Jerome questions what light this may be, which cometh not either from Sun, Moon, or Stars, and answereth the Light; that is, when none of them appear; but because the Sun being down, or hid in a Cloud, still giveth some light, and also the Moon, neither is there any other light in heaven. It is therefore to be noted, that Hebr. the words go thus, Sun, Moon, and Stars light, that is, being a shining light. But in speaking upon this, that the Lights are bidden to praise God, he saith, that their cause given to them, for being delivered from a necessity of seeing so great abominations in the world, as were daily committed in the time of Heathenish Idolatry, from which by the going out of the word before spoken of, the Nations are now freed; and the Heavens, and heavenly bodies, and other Creatures are called upon to praise God, as intimating hereby, that men alone are not sufficient to praise him as he is worthy, but there had need be a concurrence of Angels, &c. to make a perfect harmony to his glory. If it shall seem strange, that a man who cometh so far short of Angels in zeal for God's glory, should stir them up to the praising of God, when as without any stirring up they do it continually, Esa. 6. 6.

Calvin answers well, that he doth only by thus saying, show his desire to consert with them in praising God, which will be fuller, if we take in that said before by Jerome, that he calleth upon them to do, as thinking all men insufficient to praise him as he is worthy, unless Angels come in and do it also. Because the Sun, Moon, and Stars are also called upon, we must not think that they have understanding, as Plato ascribes to them, but hereby is shown, that in giving light and influence, for which they were created, they constantly, ever since they were made, give praise to God, and in keeping their course without intermission, to the reproof of man, who is inordinate in the course of his life; yea, not only the Sun, Moon, and Stars, but all other Creatures here enumerated do, as is appointed them to the praise of God, only man for whom they were all made, dishonoreth him, by going from that order which God had prescribed unto him, which should make us, much ashamed, to repent.

Praise him ye Heavens of heavens, ye waters above the heavens; This is spoken because there are more heavens, every wandering star having his orbe, or heaven, as the fixed stars have their heaven much higher, above all which, is the empyrean Heaven, the Throne, and Seat of God, called 2 Cor. 12. 12. the third Heaven; the waters above the heavens are the waters spoken of Gen. 1. Then he separated the waters above the firmament from the waters beneath; of which see upon that place. Now they praise God, because to keep there, as he decreed above the Air, called also heaven, in an hollow vast place, nothing supporting them, tends greatly to the praise of his Almighty power.

Here he proceedeth to inferior things, beginning with the lowest in the waters beneath, as the Dragons, or great Whales, and then coming to rain and snow, &c. which are higher, made out of the waters above; He addeth, doing his will, to show, that Clouds cover not the heavens, neither doth it rain, nor the wind blow, but according to the will and appointment of God, that if we have rain according to our desire, to do us [Note.] good; or contrariwise, for harm to the fruits of the earth, being hereby corrupted, we may praise God, as the Author for the one, and turn from our sins, fearing before him for the other.

Kings and all people, Princes and Judges; Having stirred up the Creatures, or speaking by way of exhortation shown, how they in their kind praise God; now he cometh to men, beginning with the highest, Kings and Princes, whom he calleth up on three times, to intimate how hardly they are brought to it in their places to glorify God, being rather by their high dignity puffed up, and having their eyes dazzled by beholding their own worldly glory. Then young men in the flower of their age are exhorted to the same, and great need, because they are most prone to follow their own Lusts; the word 〈 in non-Latin alphabet 〉 signifieth choice young men, and Virgins, both Sexes being bound alike. Lastly, old men and children, touching whom it is said, Out of the mouth of Babes thou hast perfected praise, and old men must continue to the end in this duty.

He shall exalt the borne of his people, the praise of all his Saints, the children of Israel, a people near unto him. Having shown what great cause there is to praise God, verse. 13, now he pitcheth in special upon that, for which his Israel had greatest cause of all other people's to praise him; for he exalts their Horne, that is, graceth them singularly, making them for his special favors most famous, above even the Saints taken out of other Nations, some here, and some there; for God always had his Church in all Countries, but specially under the New Testament; but to none hath he shown so much favor in outward respects, as to Israel's line, so that they that will speak of God's most famous gifts, must above all speak of those done towards them, who are said to be near unto him, because they were so dear above others, and from greatest obscurity raised to greatest dignity.

PSAL. CXLIX.

SIng unto the Lord a new Song, the same beginning with Psal. 95. and it is Prophetical, showing what should be done under the New Testament, by a new people, verse 2. Let Israel rejoice in him that made him, let the children of Zion be joyful in their King: so Psal. 100. He hath made us, and not we ourselves, viz. his Israle by regeneration, and who is our King but Christ, in whom when we believe, and so attain the pardon of our sins, we have joy unspeakable.

Let them praise him with Timbrel and Harp; This is spoken according to that which was used then to be done, and after the Church came to a flourishing estate, in Constantine's time, was used amongst Christians, who also praised God upon Instruments of Music, of the lawfulness of which under the Gospel it hath been before disputed.

He will beautify, or glorify the meek, or poor, with salvation, for such were Christians a long time, being by persecutors impoverished and afflicted, but they despised the shame, and looked at his glory set before them, and for this praised God.

Let them be joyful in glory, and sing upon their beds; for the Saints are truly glorious even in their poverty through Christ, who hath united them to himself, and died for them, to sanctify them, and make them a glorious Church; as for singing upon their beds, beds are places of rest, and therefore it is meant in this safe estate, wherein they may well rest, as David said before, Psal. 4. I will lie down and take my rest; not strictly meaning upon his bed, but that in his mind he would rest as quietly by the faith, which he had in God always, as if he were in bed, taking his bodily rest.

The high praise of God shall be in their mouths, and a two-edged sword in their bonds. It is said, high praise, because set forth with loud singing, and music in their Congregations, as was said before, out of the abundance of joy for the faith of Christ, taught and embraced amongst them; of the two-edged sword, see Heb. 4. 12. The word of God is quick in operation, and sharper then any two-edged sword, and Revel. 19. 15. Out of his mouth goeth a sharp sword. These are the arms where-with Christ's Soldiers, his Ministers, fight, not material swords; and therefore at their first sending out, the Lord forbad them to take so much as staves in their hands, and when Peter smote with the sword he was rebuked, it being said unto him, He that smiteth with the sword, shall perish with the sword; otherwise, as Jerome hath it, here would be no agreement with that which was said before, his Saints, or his merciful ones, as the word signifieth, and the afflicted or poor, seeing men smite not with the material sword in mercy; neither do the poor or weak this, but the mighty, and in wrath; and that which followeth, To execute vengeance upon the Heathen, is to be understood likewise, and the next words, To bind their Kings with chains, and their nobles with fetters of iron. For, as Jerome well noteth, he saith not, to slay, but to bind them, as enemies being subdued are taken, and bound with chains; as the wicked King Manasseh, being thus bound was carried into Babylon; so the Spiritually bound are brought captive to the possession of the Church to their Salvation, for so Christ is said, to lead captivity captive, Ephes 4. 8. and his Preachers by the weapons of their warfare, to bring into captivity, 2 Cor. 10. 5. to the obedience of Christ. And when this is done, vengeance is taken upon them, that is, upon their vile lusts, that held them captive before, they being mortified, and the Devils power, who held them, being broken. For Lusts be, as it were members, and the filthy flesh, upon which vengeance is now taken, as a body of Death, but now offered up in sacrifice, it being killed, that the Spirit may live; whereas it is added, ver. 8. As it is written, this doubtless hath reference to that, Esa. 45. 14. where binding with chains is also spoken of in the same sense, and not to Deut. 7. 2. as many think, for their subduing, and killing with the Sword is properly spoken of, here binding, as the Saints and Servants of Christ bind, according to that power given them in Preaching, Matth. 16. to 10. and Heathens without, and by censure towards even the greatest Christians within the pale of the Church. And if the time of writing this Psalm shall seem notto agree, the Psalms being written before Isaiah, it is easily answered, David's indeed were, but many of them were written by other holy men long after, as hath been before shown.

Calvin expounding this (written) of the Jews, because in their vengeance taken upon the Canaanites, they did nothing of their own heads out of cruelty, but all as God directed them, and wrote it down by Moses, yet acknowledgeth the Spiritual Sword to be here meant, and spiritual binding to Salvation, not to destruction; the power of which the Ministers of Christ have committed unto them, unless any be obstinate in their sins when they are thus bound, for then it is to their certain destruction. But the Corporeall sword have neither they, nor any other Christians, but only the Magistrates, to cut off evil-doers, and to raise Armies against foreign enemies, that seek the over-throw of them, and of their Religion. And whereas poor Christians may seem to be exposed to treading upon by everyone, if their Captains use none other arms, but these of the Spirit, he prevents this objection, by saying, such honor have all his Saints; by meekness, and patience in suffering, only armed spiritually to make such great conquests.

PSAL. CL.

THis is the last Halalujah, directed most probably to the Angels and Saints in Heaven, for it is said, Praise him in his Sanctuary, praise him in the firmament of his power; In expanso potentiae ejus, the second word serving to explain the first; the Sanctuary here spoken of being shown to be Heaven, so called, because it over-spreadeth all, and of his power, because the Divine Power working such wonders here, as the bringing of Kings and Nobles under, before spoken of, by such weak means as the two-edged sword of the Word, cutting down sin in them, or cutting them off from the heavenly inheritance, and all plea against being condemned, because I say, this power comes from heaven. And this exhortation is in the nature of a Prophesy, fore-showing that in the end it shall be so, and that God shall have glory from all forever and ever.

Praise him for his mighty acts, The mighty acts before mentioned, Psal. 149. tending to the Salvation of so many Souls. So Jerome, Because he hath so mightily turned death into life, and brought his Saints to heavenly Mansions, which he went before to prepare. As for the Musicall Instruments, where-with ver. 3. 4. they are thus spoken of, in alluding to the manner of old under the Law whilst the Sanctuary stood.

Let everything that hath breath praise the Lord; That is, not only the Saints of the Jews, but of all other Nations, not used to such Musicall expressions, but only to singing. The Hebr. hath 〈 in non-Latin alphabet 〉 every Spirit, and so the vulgar Latin renders it, and Ibn Ezra saith, that it is properly put for the spirit or breath of a man, into whom it is said, God breathed into him, the breath of life; but 〈 in non-Latin alphabet 〉 signifying a soul, is put as well for the soul of any other living creature, as of Man, See Gen. 7. 22. Eccles. 3. 21. for the use of Neshema, Jerome following the translation that hath it spirit, saith, that bodies cannot worthily praise God, and therefore all men are exhorted to do it with their spirits, and all spirits separated from the body, and now in heaven. And in speaking upon the number of the Psalms, he saith, they three fifties, mystically showeth three Estates. 1 Of Regeneration, by Baptism and Repentance. 2 Of Fructification, by good Works; after this: 3 Of Glorification, when we shall be wholly intent to praise God forever, being joined to the Choir of Angels.