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