Commentary on Ezra Nehemiah Ester Job and Psalms
And tread down the wicked in their place ] Heb Under them; lay them as low as may be. God putteth away all the wicked of the earth as dross, he treads them, as vile things, under his feet, Psal. 110.1. till they bethink themselves, and humble their souls at his feet for mercy: for then he will make the place of his feet glorious, as he promiseth, Isai. 60.13. and as Exod. 24.10. they saw under God's feet as it were, a paved work of Sapphire stone; to show that he had now changed their condition, the Bricks made in their bondage, into Sapphire. See Isai. 54.11.
Verse 13. Hide them in the dust together ] Make a hand of them all at once, as God can do his enemies by raking them all into the grave; yea, turning into hell; whole Nations that forget God, a whole rabble of rebels that fight against heaven, he can soon lay them low enough, even in that slimy valley, where are many already like them, and more shall come after them, chap. 21.31, 32. Now when God biddeth Job do all this, who was himself lying in the dust, full of sores and sorrows, how could he but he greatly ashamed, and affected with grief for his former follies?
And bind • their faces in secret ] As Haman's face was covered when the King had sentenced him, Esth. 7.8. See the Note there: Or rather, as dead-men's faces use to be bound up and covered: for we like not to look on deaths face; Abraham was desirous to bury his dead out of his sight, Gen. 23.4. though she had once been the desire of his eyes, Ezek. 24.16. Lazarus came out of his grave with his face bound about with a napkin, Job. 11.14. See the like done to our Savior, Job. 20.6, 7. though there was as little need to have done it, as was of those sweet spices brought by the good women to anoint his body, which could not see corruption, Mark 16.1.
Verse 14. Then will I also confess unto thee, &c. ] Or, I will give praise unto thee, as thou by right shouldest do to me: not for my goodness only, but for my greatness and majesty also, in destroying the wicked. See David doing it, Psal. 18.27. and Moses, Exod. 15.1. and the whole quire of heaven, Revel. 19.1, 2.
And that thine own right hand can save thee ] That • hou art self-sufficient, and my compere; strong enough to maintain thine own cause, and that thou hast some show of reason to withstand me. This is that which we all naturally (but foolishly) fancy. viz. that we are petty-gods within ourselves: we would be absolute and independent; when in truth all that we have is derivative; the Churches beauty is borrowed, Ezek. 16. and we may say of all that we are, as he did of his hatchet, Alas Master, I borrowed it, 2 King. 6.5.
Verse 15. Behold now Behemoth which I made with thee ] i.e. The Elephant called Behemoth; that is Beasts in the plural, for his hugenesse: as if he were made up of many beasts. So David, aggravating his own brutishness, saith, So foolish was I and ignorant: I was as a beast (Heb. Behemoth, beasts in the plural) before thee, Psal. 73.22. that is, as a great beast: his sin swelled in his eyes, as a toad; he befools and be-beasts himself, as reason required: for nothing is more irrational, than irreligion.
Which I made with thee ] Thy fellow creature, made to serve thee. He is in the Chaldee called, 〈 in non-Latin alphabet 〉 Pil; that is, Wonderful: because the wonders of God's glory do so marvelously appear in him. Made he was the same day with man, and hath a kind of familiarity and love to him, if brought up with him, doing him great good service in Peace and War, and may be taught to adore Kings.
He eaieth grass like an Ox ] He is not ravenous nor carnivorous; neither eateth he daily the grass upon a thousand hills, as the Hebrews foolishly fable, and that he is to be killed at the resurrection to feast the Saints, as being a creature of a monstrous bigness. As the Ox li •• eth up grass, Numb. 22.4. so doth the Elephant; yet not with his tongue, (which for so great a Beast is but little, neither read we here anything at all of his voice, (to teach great men, faith One; not to speak big swollen words) but with his Trunk or great Snout, called his tail, verse 17 (as Beza thinketh) because it bears the resemblance of a tail, and is of most marvelous and necessary use to him. With this he grazeth, and with this he over-throweth trees, and then feedeth upon them. But he doth not proudly abuse the mightiness of his limbs to the hurt of other cattle. yet he will not be wronged, and is of so great strength, that no one man dare assault him.
Verse 16. Lo now his strength is in his loins ] Wherein he is so strong, that he can bear a wooden Tower upon his back, and upon that two and thirty men standing to fight there-from. In India, where the hugest Elephants are, they ride upon the bigger, plow with the lesser, and carry great loads and burdens with both. For which and the like purposes, totus robustissimus est superne & inferne. Howbeit God hath chiefly placed his strength, not in any offensive part (his head hath no horns, nor his feet no claws to do mischief with) but in his loins, and about his belly.
And his force is in the navel of his belly ] Which must needs be very hard undergirded, when so great weight is made fast to his back. Naturalists observe, That the softest part of the Elephant is his belly; and therefore the Rhinoceros, (his deadly enemy) setteth upon him there with his crooked horn whetted against a Rock, and overcometh him; yet is he stronger in his belly then other Creatures are in the back: and therefore his Navel is here called Navels in the plural. His skin is exceeding hard and rough, so that an Arrow can hardly pierce it. Yet Eleazar, Machab. 6 rushing into the enemies Army, gat under an Elephants belly, (upon which he thought King Antiochus rode) and killed him, being himself crushed to death with the weight of the Beast falling upon him.
Verse 17. He moveth his tail like a Caedur ] The Elephant hath but a small and short tail, for his bulk; Beza therefore rendereth it his prominent part which is as the Cedar, and interpreteth it of his Pr • bofeis, or large Snout, which truly (saith he) as being proper to the Elephant, and of very great use, might not in any wise, be pretermitted in this description. See verse. 15.
The sinews of his stones are wrapped together ] This is also another of the Elephants properties, whose testicles are hidden and stick to his belly, fastened there by certain sinews and ligaments, and do not hang as other beasts testicles do. As his genital members are but small, considering his bigness, so his lust to the female is not great, never coupling with her but in secret, and when she is once filled forbearing her company.
Verse 18. His bones are as strong pieces of brass ] Or, As Conduit Pipes of brass. whereby may be understood his hollow bones. as by bars of Iron the solid ones and by both, (together with his Trunk, composed of gristles, and his teeth and tushes eight foot long some of them) we may conjecture of the bigness of his whole body; the hugest of all earthly creatures, saith Pliny; nine cubits high, saith Elian of some. Now can Job look upon such a monstrous creature, or hear his noise or stand before him without great horror? and will he not submit to the great God and give him all his glory.
Verse 19. He is the chief of the ways of God ] i.e. The Master-piece among all the beasts (and perhaps first made ) as Man is among all earthly creatures, being divini ingenii cura; as One calls him. Of all earthly irrational creatures, the Elephant is the hugest and strongest and of most understanding.
He that made him can make his sword to approach unto him ] i.e. God alone can deal with him, and kill him. for no man dare undertake him unless it be by Art and cunning; and that in Jobs days, likely, was not yet known or practiced. And if God had not given an horn to the Rhinoceros, and poison to the Dragon (who are the Elephants most mortal enemies) there were no beasts to be found that could have the better of him. He is of himself long-lived, saith Aristotle. but God can, and doth cut him off at his pleasure; and so he will those masterless Monsters that persecute his people, though they may seem to be out of the reach of his rod. Some read the words thus, He that made him, made his sword to be near him; and intepret it of his Proboscis, or Snout, wherewith, as with a sword, he fights, and does many feats. Curtius saith, That when Porus the Indian King, being wounded in battle, fell down armed to the ground, his Elephant with his Trunk gently took him up, and set him upon his back again. Some in their wars have fastened sharp swords to the Snouts of the Elephants, and done much mischief therewith to the enemy.
Verse 20 Surely the Mountains bring him forth food ] And food enough, though he be of an huge body. Learn we to trust unto God's providence for our necessary provision: the earth is the Lord's, and the fullness thereof. See verse 15.
Where all the beasts of the field play ] And play they may securely for him; for he is so far from using his sword to destroy them, that when he is to pass through the herds of other beasts or cattle, he maketh way (saith Pliny ) with his Snout, that he may not hurt any of them, and beckneth to them therewith, as it were with his hand, that he will only pass by them, and do them no harm.
Verse 21. He lieth under the shady trees ] Vatablus readeth the words question-wise thus, Lyeth he under the shady trees in the covert of the reeds and fens? No such matter, he is too big to be shaded by trees, neither can reeds and fens cover him. But Aristotle tells us, That he loves to lie by the banks of Rivers beset with trees, as being naturally hot, and bred in hot Countries: and yet he is impatient of cold and winter. And therefore when Hannibal brought many Elephants out of Africa into Italy, they all perished in the cold Alps, except only that one whereupon Hannibal himself rode.
In the covert of the reed and fens ] Hence Cardinus saith, That the Elephant is of a Swinish nature, delighted with mud and mire. And Gulielmus Parisiensis applieth, Behemoth in the fens, to the devil in sensual hearts. He sleepeth in moist places, saith he; that is, in those that lie melting in sinful pleasures and delights: therefore Luke 11. it is said, that he walketh in dry places, seeking rest, but finding none: and Ezek 47.11. when the waters of the Sanctuary overflowed, the miry places could not be healed.
Verse 22. The shady trees cover him with their shadow &c. ] He leaneth against those trees, and sleepeth, for lie down and rise again he cannot for want of joints in his limbs. And why may not we conceive the trees in those parts big enough to overshade the Elephant; when as in America, but especially in Brazil, the trees are so huge, that it is reported of them, that several families have lived in several arms of one tree, to such a number as are in some petty Village or Parish amongst us?
The willows of the brook compass him about ] To shelter him from the wind and cold. And although they cannot swim, they are so big, yet they love to be about pools and brooks for shade, and to ease their thirst; for the Elephant drinketh off fourteen firkins of water in a morning, saith Aristotle, and eight at night, as it followeth,
Verse 23. Behold he drinketh up a River, and hasteth not ] Viz. Through fear, tanquam canis ad Nilum, as the dogs that drink at Nile fear the Crocodile; or as they of this Land anciently drank in fear of their lives the whiles, and were therefore wont to have some friend to undertake for their safety: whence that expression of him who is drunk to, I will pledge for you. The Elephant as he drinks huge draughts (beyond that of the Camel, who drinketh, saith Pliny, Et in praeteritum, & in futurum, for both the time past, and the time to come) so he drinks without disturbance for who dare deal with him? Other cattle, through the frightfulnesse of their disposition, break their draughts to stare about them. Not so the Elephant, who drinks as if, he would exhaust and drain dry the River, and steps into it with such a big body as if he would stop the course of it; therefore some read the words thus, He hindereth the River that is hasteth not. Some by he hasteth not, understand that custom of the Elephant, not to drink, till he have first by going into, and stirring the water made it pudley, for he loveth not clear waters, as Elian writeth. Neither yet doth he at any time enter higher into a River then he can breath through his large Snout, for swim he cannot by reason of the weightiness of his body, saith Aristotle.
He trusteth that he can draw up Jordan into his mouth ] In the vast imagination of his fancy he conceits that he can devour and drink up whole Jordan at once. Jordan is the greatest River of Canaan, running along the Land, and falling into the dead Sea which yet grows no bigger by swallowing it. Hereunto some think, that this Text alludeth. But better by Jordan here, (which ariseth from the root of Lybanus, and as some say, from a double fountain, the one on the right side called Dan, and the other on the left called Jor ) we may understand by a Synecdoche, any River; and so these words are nothing else but an hyperbolical repetition of the former.
Verse 24 He taketh it with his eyes ] It, that is, Jordan, which he thinks when he seeth it, to drink up at a draught; but it is better filling his belly then his eye, as we say. Others, He thrusteth his head in up to the eyes through extreme greediness. Brenz readeth it, Oculis suis capitur ipse, decipulis perforatur nasus; and saith, That this Creature is taken only by his eyes and nose; for otherwise he is as slick and slippery as an Eele; so is Satan (saith he) neither can we shun his wiles but by the Spirit of faith. But Nouns hoc spumosum? Luther in one place calleth allegories, Spumam Scripturae, the froth of the Scriptures: and in another, the allegorical sense is a beauteous harlot, that enticeth idle men, who think themselves in Paradise, and in God's bosom when they fall upon such speculations. Gregory and others (who have wholly allegorized this and the former chapter, applying all to the devil and Antichrist) observed not what was the state and scope of this disputation. Some read the Text thus, Will any take him in his fight, will any pierce his nose with snares? q.d. That is not the way to take him, or hold him when taken. He must be caught by wiles, and not by main force or open strength (See Pliny to this purpose) although when he is once caught, he is soon tamed and made tractable to many uses. See Aristotle's history of living Creatures. Pliny saith, he had seen Elephants dance on the Rope, and write Greek letters with their feet, &c.
His nose pierceth through snares ] Or, Will any bear his nose to put in snares? Though he be apt enough to be tamed and taught, yet he will not endure halter, bridle, bit or ring in his nose; as neither will Leviathan, of whom the like is spoken, chap. 41.1, 2.
CHAP. XLI. Verse 1. Caust thou draw out Leviathan with an book?]
AS men use to do the lesser fishes in angling? No, as little as thou canst bore Behemoths nose with a snare, chap. 40.24. Leviathan is a common name for all great Sea-Monsters, Psal. 104.26. Beza and Deodate understand it of the Crocodile, others of the Sea-Dragon: others of the whirl-pool: But most of the Whale; in creating whereof, Creavit Deus vastitates & stupores, saith One. Pliny writeth of them, when they swim and show themselves, an • are insulas putes, you would think them to be so many Islands. Another saith, they appear like huge mountains; and that when they grow old they are so fat and corpulent, that they keep long together in a place, so that upon their backs (by the dust and filth gathered and condensed) grass and shrubs grow, as if there were some Islands there; whereat Sea-men attempting to land, have cast themselves into no small dangers. Some tell us of a Whale that would have covered four Acres of ground, his mouth so wide, that he could have swallowed a whole Ship. Virgil calleth Whales Monsters, the Greeks call them. 〈 in non-Latin alphabet 〉 , Wild Beasts. The Majesty and Power of the Creator, is much seen in these vast creatures. Psal. 74.14. Thou brakest the hands of Leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness. Here. upon the Jew-Doctors have fabled, that God at first made two Leviathans only; the one whereof he gave to the Israelites in the wilderness to feast with, the other he hath salted up for a feast to be made for the Jews, to be gathered together by the Messias at the end of the world. Others have turned all this, and a great part of the former chapter into allegories: whereof see chap. 40, 24. Let us by the ensuing description take notice of, 1. God's Omnipotency, who hath made such great wonders, whereof the sea hath more store then the earth, as they know well who are conversant therein. 2 His Justice, who by these creatures oft punisheth Offenders Procopius telleth us, That in his time a great Whale much infested the coasts of Constantinople. and did great mischief for fifty years together, till at length being taken and brought to land he was found to be thirty cubits long, and ten broad. 3. His Wisdom in making the Whale so complete in all its parts, which all have their several uses; all which are here noted and numbered; how much more are our members, yea, our very hairs? 4. His goodness in creating such Sea-monsters for man's use and benefit in many particulars; as his flesh for meat, his fat for oil his hide for thongs, his teeth for combs, his bones for building, mounding, Bodice making, &c. In Africa the Whales bones serve commonly for rafters of houses. Leviathan he is called of the fast joining together of his scales and members, wherein consisteth his strength: and so doth ours in unity.
Verse 2. Canst thou put a hook into his nose? ] Canst thou ring him like a Swine, or rule him like a Bear? God can, and did Sennacherib that crooked Leviathan, Isai. 27, 1. & 37.29. And doth still the Great Turk, who desireth to devour Christendom.
Or bore his jaw through with a thorn ] Or twig, as men do lesser fishes, taken with an Angle, or Herrings from the fish-market. These are facetious and ironical questions that are put to Job in these five first verses: hinting to him, that although he could not do any of these things, yet God could with ease.
Verse 3. Will he make many supplications unto thee? ] As conquered Captives use to do; witness Benhadad, 1 King. 20.32. and Teridates King of Parthians, who being brought prisoner to Nero, thus bespake him; I come unto thee as unto my God, and will henceforth worship thee as I do the Sun in heaven; I will be whatsoever thou shalt appoint me; for thou art my Fate and Fortune, &c.
Will he speak soft words unto thee? ] Verba byssina; as unto his Lord and Master. An elegant and pleasant Prosopopaeia? No, his stomach is too great, to stoop so low.
Verse 4 will he make a Covenant with thee? ] And compound, where he cannot conquer.
Wilt thou take him for a servant forever? ] To be at thy dispose, and to do thy drudgery? q.d. He scorns the motion. Before the fall, this and all other Creatures were at man's service, Gen. 1.28. & 2.19, 20. But now alas it is otherwise. Howbeit to those that are in Christ, this part of God's lost image is in part restored, Heb. 2.6. with Psalm 8.4.5. and shall be perfectly, Revelat. 2.26. What singular service the Whale did Jonas in shipping him to Land, who knows not?
Verse 5. Wilt thou play with him as with a bird? ] Shall he make thee sport, as those poor birds that serve as pastime for little children? Or as the foolish Emperor Honorius, delighted in his bird Roma (so he called it) at the loss whereof, when the City was taken by the Vandals, he grieved more, then at all the rest? I • diguum sane, regem aves praeferre viribus, saith the Divine Chronologer.
Wilt thou bind him for thy maidens? ] Shall your daughters tie him with a thread. which lengthening or straightning at their discretion shall make his prison either larger on straiter?
Verse 6. Shall the companions make a Banquet of him? ] The Cetarii Whale-fishers, who usually go out in companies. It was anciently held impossible, and is still perilous to take the Whale, and make a banquet of him; as the tongue and some other parts of the Whale are good meat. Or, Make a Banques for him; shall they feast those Merchants they mean to sell him to, they may get the better price for him?
Shall they part him among the Merchants? ] Who might sell him out for sundry uses. See verse. 1.
Verse 7. Canst thou fill his skin with barbed irons? ] Harpag •• ibus. Heb. With thorns; scil. to pull him to the shore? Opianus, Albertus Magnus, Gesner, and others now write, how Whales are to be taken; and experience proves it to be feisable. They are sometimes cast upon the Land by the surging rage or violence of the sea, or by the ebbing thereof, left in a ford where they cannot swim, and so they become a prey to the fishermen with their guns, darts, &c.
Verse 8. Lay thy hand upon him ] Stroke him, clap him on the back, and see if that way thou canst win upon him, since by force thou canst not catch and kill him. Or draw near, and offer but the least violence to him if thou darest, and he will quickly make thee repent it; so that thou wilt have little joy either to flatter him, or to fight it out with him, for he will be the death of thee.
Verse 9. Behold the hope of him is in vain ] Heb. Is lying. A man may promise himself or others to take the Whale, but how or when will he effect it? It is a misery to lie languishing at Hopes Hospital, and after all, to be disappointed; to labor all night, and take nothing &c.
Shall not one be cast down even at the fight of him ] Surely there is cause enough to be cast down, if he be so big and dreadful to bebold as is reported. See the Note on Verse 1.
Verse 10. None is so fierce that dare stir him up ] Unless he be ambitious of his own destruction: cruel (so the word here signifieth) to his own life, which hereby he desperately casteth away. Aristotle telleth us, That fishes do sleep; and perhaps these greater fishes take more sleep. Now who dare awake them sleeping, or encounter them waking, and rolling in the waters? None surely but a mad man.
Who then is able to stand before me? ] Et est qui coram me stet? No more surely then a man before a Whale, or a glass bottle before a Cannon shot. Here then we have the accommodation and application of the former Discourse, which we must not look upon as cunningly devised fables, 2 Pet. 1.16. or read as we do the old stories of forragne businesses, but as that wherein ourselves are nearly interested and concerned, that we may give God the glory of his Power, (as here, far beyond that of the Whale or any other creature) and of his Justice, as verse 11, 12.
Verse 11. Who hath prevented me that I should repay him? ] Who can tax me with injustice, who am bound to no man, but Owner of all things? If any one can say, I am beholding to him, let him prove it, and I shall readily requite it: he shall have no cause at all to complain of me as ungrateful, Rom. 11.34, 35.
Whatsoever is under the whole heavens is mine ] The Devil told our Savior that all was his, and to whomsoever he would, he gave it, Luke 4.6. The Pope also, (that first born of the Devil) takes upon him, as Lord of all, to dispose of Spirituals or Temporals in all Countries, as Boniface the VIII wrote to Philip King of France, who answered him with a Sciat fatuitas tua, &c. And as the Pope that then was, gave our Henry the Eighth's Kingdom, prime occup • turo, to him that should first take it; but he slighted him with Os Pupae & culus Diaboli in eodem sunt praedicamento. It is for God alone to say, as Dan. 4.32. I rule in the Kingdom of men, and give it to whomsoever I will. How then can I do any man wrong who am obliged to none, but all are engaged to me for all they have?
Verse 12 I will not conceal his parts nor his power ] That therein, as in a picture of the most principal piece of my Workmanship, thou mayest behold how great, and how glorious a God I am. In the year of Grace 1577, July 2. the Shipmen took a Whale not far from Antwerp. the picture whereof was printed and published to this effect, His hide was without scales, and of a leaden color, he was 85 foot long, and sixteen soot high. From his mouth to his eyes was fifteen foot; from his eyes to his sins, four foot and three fingers, &c. Such a kind of picture, or character of this Sea-monster we have here, from the most skillful hand of heaven. Pliny observeth that pictures of things exact and excellent, are seldom drawn but with great disadvantage. Not so this in the text, as will appear in the sequel.
Nor his comely proportion ] Heb. Nor the grace of his disposition. i.e. Dicam quàm egregie & concinne membra • jus composita sint; I will declare how finely and fitly all his parts are proportioned, and put together. In the most deformed Creatures (as we count them) there is no part superfluous, useless, or uncomely. Deus est magnus in minimis, nec parnus in maximis.
Verse 13. Who can discover the face of his garment? ] That is, saith Piscator, Who can pull him out of the sea, wherewith he is covered as with a garment? Who can slip off his skin whiles he is alive; as men do the Eels-skin, say others? Who (as men use to do when horses are to be saddled) will take off his cloth, and set the saddle upon his back? This last is Beza 's Paraphrase: and it suits best with that which followeth.
Or who can come to him with his double bridle? ] Let it be never so large, or strong, his mouth is too wide, his jaws too strong, to be held in with bit and bridle, lest he come near unto thee.
Verse 14. Who can open the doors of his face? ] The two-leaved-doors of his jaws, to let in a bridle? Sampson durst venture upon a roaring Lion and rend him, as a man would rend a Kid. But never durst any such thing be done to a Whale.
His teeth are terrible round about ] The Whales teeth are said to be 120. each tooth four cubits long.
Verse 15. His Scales are his pride ] They are like so many glistering shields, wherein he puts his confidence, and takes his pride; as thinking them impenetrable.
Shut up together as with a close seal ] So closed and put together, like Paper sealed with Wax, as that nothing can part them. The Jews use to write upon the back of their sealed Letters, Nun, Cheth, Shin; that is, Niddui, Cherem, and Shammatha; all sorts of Excommunication to those that open them.
Verse 16. One is so near to another, that no air, &c. ] One scale or flake is. This is more proper, say some, to the Crocodile, than to the Whale: but who can tell the several kinds of Whales, some whereof are said to have great and thick scales closely compacted as here? Quod si squammae Leviathan ita cohareant, ut earum opere textili densato, &c. Let the Saints strengthen themselves by close-sticking the one to the other, as the primitive Christians did; so that the very heathens acknowledged, that no people under Heaven did so hold together and love one another; as they; being like that Sacra cohors, holy band of Soldiers in the Theban Army, which consisted 〈 in non-Latin alphabet 〉 , of such only who were joined together in the bonds of love: and these they esteemed the prime of all their strength in battle.
Verse 17. They are joined one to another, &c. ] They are lapped over one another, like tiles on a house. See the Note on verse. 16.
Verse 18. By his neesings, a light doth shine ] When this dreadful Monster sneezeth, or snorteth, fire breaketh out at his eyes and nose. By this neezing of the Whale is meant the abundance of white frothy water which he casteth forth at his nostrils.
And his eyes are like the eye-lids of the morning ] Bright and beamy. Olaus writeth of the Norway Whales, that their eyes shine in a dark night like a fire: so that Mariners have oft thought, when they have seen them, that they saw a great fire.
Verse 19. Out of his mouth go burning lamps ] This and those that follow are all hyperbolical expressions. Here he is brought in as a spit-fire, as the Devil was wont to be in Plays and Pageants. And by this passage, some conjecture, that not the Whale, but the Sea-dragon is here described. Let it be what it will, it must needs be a great heat within this great Fish, that sendeth forth, as it were, burning lamps, and sparks of fire; and a strong sulphurous breath he must have like the out-bursts of Aetna, by this description. Aristotle saith the Whale is of an hot fiery nature; and that he hath Lungs, and breatheth: a pipe or passage also he hath in his fore-head, whereat he throweth out the water he hath taken in, either by his breathing, or eating. This transparent water thus with a force thrown up against the Sun-beams, may bear a show of lightning, or burning lamps.
Verse 20. Out of his nostrils goeth smoke, &c. ] Whiles his meat heateth in his stomach for concoction; as if fire were put under some great reeking pot or Caldron boiling: Heb. blown; for of blowing comes boiling.
Verse 21. His breath kindleth coals ] Or, Would kindle coals (as a Smiths bellows) if there were any to kindle. Such a kindle-coal was Arius and Hildebrand of old: the Jesuits at this day, and not a few others, Prov. 26.21. Es. 33.10. your breath as fire shall devour you. Some men's tongues are like Gun-powder, which touched with the least spark, will instantly be in the face, Jam. 3.6. A flame goeth out of their mouths, enough to set the whole course of Nature on fire.
Verse 22. In his neck remaineth strength ] Aristotle saith, that among Fishes, the Dolphin, Whale, and such as breath; have necks proportionable to their bodies. The word rendered remaineth, is in the Hebrew, lodgeth, or abideth all night: so spoken, saith One, because the Whale, as also the Dolphin, sleepeth with his head erected above water.
And sorrow is turned into joy before him ] i.e. He knows no sorrows, he fears no hurt, but always rejoiceth, bearing himself bold upon his strength, God having made him to sport in the sea, Psal. 104.26. Others read it, And before him danceth fear; Pavor & Pallor, (Tullus Hostilius his two gods) men dance, or start for fear.
Verse 23. The flakes of his flesh are joined together ] Heb. The fallings, or the refuse and vilest parts, as the word is rendered, Am. 8.6. Now if God be so punctual in the description of these also, can any one think that he hath let pass anything in the holy Scriptures, that belong to our Salvation? What need is there then of human traditions?
They are firm in themselves ] Heb. Moulton. Firm they must be, because so joined together. Vis unita fortior; but dissention is the mother of dissolution. England is a mighty Animal (saith a great Politician) which can never die, except it kill itself.
They cannot be moved ] Or, He cannot be moved. He may say, as Terminus of old, Nullicedo, I give place to none, unless I please.
Verse 24. His heart is as firm as a stone ] He is corpore & cord validissimus. Of the sword-fish, Plutarch saith, that he hath a sword, but not an heart to use it. But the Whale hath courage to his bulk; his heart is as firm as a stone, as his head (saith Scaliger ) is as hard as a flint. In the hearts of some creatures, saith Aristotle, is found a bony, or grisly hardness; but the Whales heart is all as it were a bone; and this bone as a stone.
As a pair of the nether millstone ] Metae, upon which the whole weight lieth: the Greek call it 〈 in non-Latin alphabet 〉 , Mat. 18.6. the Mill-Ass; because it is the bigger and harder of the two. The vulgar here for the nether Mill-stone, hath the smiths-Anvil, which by hammering, is made harder.
Verse 25. When he raiseth up himself, the mighty are afraid ] When he shows himself like some moving mountain upon the surface of the water, the most assured Pilotes or passengers are seized with fear of death, and seek to make peace with God, as those Mariners did, Jon. 1.5, 6, &c.
By reason of breakings ] Broughton reads of shiverings.
They purify themselves ] Expiantse, they beg pardon of sin, and prepare to die, Others render it aberrant, they are dispirited; and know not what course to take. Others again, they purge downwards. their retentive faculty being weakened with fear, they let go their excrements: as Loper the traitor did, when he was upon his trial before the Lord's of the Council: and as God somewhere in Ezekiel threateneth his rebels, that for fear of his displeasure they shall not be able to hold their water.
Verse 26. The sword of him that layeth at him cannot hold ] So close are his scales, so thick his skin, that there is no wounding of him. There was not of old, it seemeth. But now there is a way found of shooting and piercing of him, so that he dieth with an horrible noise, and out-cry.
Nor the Harbergeon ] A defensive weapon will be as useless, as those other offensive: for the Whale will soon swallow up the armed, as well as the unarmed.
Verse 27. He esteemeth iron as straw, and brass as rotten wood ] He makes nothing of anything that shall be done against him. Bears and Lions may be wounded with hunting-weapons: other Fishes with Eele-spears, and the like: not so the Whale, or not so easily.
Verse 28. The arrow cannot make him flee ] Heb. Sons of the bow, as chap. 5.7. Sparks are called sons of the coal. Arrows were then as much in use as bullets are now.
Sling-stones are turned with him into stubble ] Those stones which the sling castes with so much force, make as little impression upon his body, as a festraw would, which the hand of a child should push.
Verse 29. Darts are counted as stubble ] When anything in the Decrees or Decretals likes not the Pope, he sets Palea, that is, stubble upon it; or Hoe non credo: so doth this Leviathan upon all kind of weapons; he slightes them. The word here rendered darts, is as strange, as the weapon it signifieth is to us unknown, lapides ballistae, an engin, whereby great stones were thrown against Walls or Towers (as now Cannon-bullets) to make a breath in them. Catapulta, aries vel simile aliquod tormentum, Be they what they will, the Whale fears them not, no though they were as terrible to others, as those two great pieces of Ordnance cast by Alphonsus Duke of Ferrara; the one whereof he called the Earthquake, the other Grandiabolo, the great Devil
Verse 30. Sharp stones are under him ] Heb. Sharp pieces of the potsherd, which prick him no more than if he lay upon the softest couch • ; so hard is his belly.
He spreadeth sharp-pointed things upon the mine ] When he might lie softer, he scorns it: as our hardy forefathers some two or three hundred years ago. who ordinarily lay upon straw-pallets covered with canvas, and around log under their heads instead of a bolster. As for pillows, they said they were fit only for women in childbed, &c.
Verse 31. He maketh the deep to boil like a pot ] He troubleth the whole Ocean: he maketh a mighty commotion in the sea, when he rouls himself therein upward and downward, and casts up water on high thorough a certain conveyance, that he hath in his head.
He maketh the sea like a pot of ointment ] Turning it into a foam, like the scum of a boiling pot. Beza rendereth it thus, He maketh the sea like a Mortar, wherein colors are beaten: that is, the whirling of the water is like unto a quern that is turned round of the painter, to temper his colors.
Verse 32. He maketh a path to shine after him ] A Ship doth so, much more a whale.
One would think the deep to be h • ary ] By reason of the white shining foam left behind him.
Verse 33. Upon earth there is not his like ] Heb. There is no comparison of him: Much was said before of Behemoth, but Leviathan is far beyond him for hugenesse and strength: which yet Mercer noteth to be the work of God, and not of Nature, quod humor solvat & infirmet; and therefore in reason earthly creatures would be harder and stronger, than those in the sea.
Who is made without fear ] He seems not to come into the world but to fear nothing, and to defy all things. No creature carrieth itself so stately or stoutly as the whale.
Verse 34. He beholdeth all high things ] As far below him (be they never so excellent) both for bulk of body, and stoutness of mind.
He is a king over all the children of Pride ] Or, Over all the wild creatures (so Tremellius and Buxtorf interpret it) which are proud and do domineer over the tame ones, no less then Leviathan if he were amongst them, would do over them.
CHAP. XLII. Verse 1. Then Job answered the Lord, and said.]
AFter that he had been so plainly and plentifully convinced by Almighty God; 1. That he was far short of him in eternity, Wisdom, Power, Providence, &c. 2. That he could not stand before Behemoth and Leviathan the works of his hands; Job yieldeth, submitting to God's Justice, and imploring his Mercy; so effectual is the word of God's grace in the hearts of his Elect. It had need to be an elaborate speech that shall work upon the conscience, such as was this afore-going. Vide etiam quid afflictio faciat, saith Mercer. See here also the happy fruit of an affliction sanctified. By this shall the iniquity of Jacob (of Job) be purged; and this is all the fruit, to take away his sin, Isai. 27.9. To make his works full, Rev. 3.2. Job had repented before, chap. 40.4, 5. but not so completely. Dice his narrari paenitentiam Jobi plenam, saith Piscator: Here he doth it thoroughly by a deep and down-right repentance, such as was never to be repented of.
Verse 2. I know that thou canst do everything ] God's power is either Absolute or Actual. By the former he can do everything, make a world, and unmake it in an instant; of stones raise up children to Abraham, &c. By the latter. whatsoever he willeth, that he doth both in heaven and in earth, and none can withstand him. This Job knew before, but now better, because by experience, and unquestionable evidence given in by God's own mouth. And although this be but a short acknowledgment of God's Power and Justice, yet is it well accepted, as proceeding from a true sense of faith. Neque exigis Deus à nobis multa verba, sed multam fidem.
And that no thought can be with holden from thee ] Te non solùm omnia posse, sed & omnia nosse; That thou art not only Omnipotent, but Omniscient, and that not so much as a thought of any man's heart (which also is of thy making) can be hid from thee; since which way soever he turneth him, he shall find thee both potent and present. The words may be read thus, And that no thought of thine can be cut off or hindered. Having spoken of God's power, he speaketh of his thoughts; to teach, saith Calvin, That God's Power and his Will are things inseparable, his mind and hand agree together; the one to determine, the other to effect.
Verse 3. Who is he that hideth counsel without knowledge? ] Quis iste est, inquis Who is he, sayest thou ( chap. 38.2.) that hideth counsel, &c. so Tremellius rendereth it. Is ego ipse sum, I am the very man that have done it, and now would as gladly undo it again, by an humble confessing and disclaiming mine own folly therein, and by applying those words of thine to myself, with an holy indignation; for therein thou hast fully met with me.
Therefore have I uttered that I understood not ] I have rashly and imprudently, yea, gracelesly and impudently spoken of thy judgments, and desired to dispute with thee; daring to reprehend that which I did not comprehend, and to pass my verdict on things which I was not versed in, Things too wonderful for me which I knew not. Broughton reads thus, Therefore I tell, that I had not understanding; that is, I confess I have sinned, but I did it ignorantly. And so he makes way to the ensuing Petition, That God would hear him, and teach him better things.
Verse 4. Hear I beseech thee, and I will speak ] We have had his confession follow now his Petition here. his Humiliation and Reformation, verse 6. These are the parts and properties of true repentance, that fair daughter of a foul mother, Sin, But had not Job promised to speak no more, to proceed no farther, chap. 40.4, 5. How then doth he say here, I beseech, and I will speak; The answer is easy; he would speak no more so rashly, and unadvisedly as he had done, to God's dishonor, and the offense of his best friends. But he would not spare to speak Supplications, as here, and to set forth his humble docility to give glory to God, and to take shame to himself, &c. such a silence he knew would be sinful and savor of a dumb devil. He therefore addresseth himself to God, 1. For audience and acceptance: 2. For advice and direction: In all which, he renounceth his own wisdom, and delivereth himself up wholly to God, to be taught and led into all truth and holiness. The matter we see, is well amended with Job, since challenging God into the Schools, he once said, Then call shou me, and I will answer; or let me speak, and answer thou me, chap. 13.22. So afterwards Peter, when penitent, turned his crowing into crying: and Paul, his breathing out threatenings against the Saints, into, Lord, what wilt thou have me do? Act. 9.1, 6.
I will demand of thee, and declare thou unto me ] As a dutiful and docible Scholar, (who should be 〈 in non-Latin alphabet 〉 ) I will ask thee questions, and hang upon thy holy lips for an answer.
Verse 5. I have heard of thee by the hearing of the ear ] God hath ordained, that as death entered into the world at first by the ear, poisoned by that old Man-slayer, Genes. 3. so life shall enter into the soul by the same door: for it is, Hear and your soul shall live, Isai. 55.3. And, The dead (in sins and trespasses) shall hear the voice of the Son of God (sounding in his Ordinances) and shall live the life of grace here, and of glory hereafter, John 5.25. This great mercy Job had received, and he thankfully acknowledgeth it: But behold a greater,
But now mine eyes hath seen thee ] Not only in the temple and whirl-wind, those clear testimonies of thy presence, but by some other special, glorious apparition (so some think) and by a Spirit of Prophecy (as the Hebrews would have it) by the inward teaching of thy Spirit howsoever, as Vatablus senseth it, Et quando Christus Magister, quàm cito discitur quod docetur; saith Austin. When God by his Spirit taketh in hand to teach a man, he soon becometh a skillful Scholar. Nescit tarda molimina Spiritus Sancti gratia, saith Ambrose. The Spirit is not long in teaching those that commit themselves to his tuition. The hypocrite knows God but by hear-say, as a blind man knoweth colors; such may say as those in the Psalm, Audivimus famam, something we have heard, and some confused notions we have got concerning God and his will; but they are merely disciplinary, but not intuitive, id est, Per speciem Propriam, &c. Such as transforms the soul into the same Image; it is not that claritas in intellectu quae parit ardorem in affectu, That light in the understanding that kindleth the affections. Job was such, witness his next words.
Verse 6. Wherefore I abhor myself ] Aspernor illa; so Tremellius: I utterly dislike those my former base and bald conceits of thee, my hard and unsauoury speeches, mine impatient and imprudent carriages. Horreo quicquid de meo est, ut meus sins, as Bernard expresseth it. Reprobo meipsum, so Brenz; I do utterly reject myself, I condemn mine own folly: I eat those words of discontent at thy righteous proceedings, Dignasane quae per jugulum redeant. Abiicio vitam meam, so Mercer and Lavater render it. I cast away my life, and look upon it as lost, if thou shouldst take the forfeiture: I humbly put myself into the hands of justice, yet in hope of mercy.
I repent in dust and ashes ] As in an express and public penance. I throw myself here upon the ground, I put my mouth in the dust, Lam. 3.24. Canitiem i •• mundo perfusam pulvere turpo, I sprinkle dust and ashes upon mine head, in token, that I have deserved to be as far under ground, as now I am above ground; I repent my presumptuous misbehaviour with as lowly a spirit, as ever I sinned with an high. Lo this was paenitentiam agere, quod est pro malo bonum reponere, saith Brenz; This was true repentance to change evil for good; as piety for blasphemy, chastity for fornication, charity for envy, humility for pride, Christ for Satan, And Reformation is the best Repentance, saith Luther: Such as so repent, are sure of comfort. The word here rendered, I repent, signifieth also to take comfort, as Ezek. 32.31. It is repentance unto life. Acts 11.18. and such as accompanieth salvation, Hebr. 6.9. Neither is it wrought in any man but by a saving sight of Almighty God in his Greatness and Goodness; such as may make him at once to tremble and trust, as Job did here, and Isaiah chap. 6.1, 5.
Verse 7. And it was so, that after the Lord had spoken these words to Job ] And Job those other again to God, it soon repented the Lord concerning his servant. Pro magno delicto parum supplicii sat is est patri. A little punishment is enough to a loving father for a great fault. Comfort ye, comfort ye my people, saith the Lord — for (alas) they have received of my hand double for all their sins. So it seemed to him who is all bowels, and who in all their afflictions is equally afflicted. God weeps on his people's necks tears of compassion; they weep at God's feet tears of compunction. Oh beautiful contention!
The Lord said to Eliphaz the Temanite ] Because he was the ancienter man of greatest Authority, and he that passed the heaviest censures upon Job, doing enough to have driven him into desperation.
My wrath is kindled against thee ] Thus God passeth not sentence on Jobs side, till he had first angerly repressed and reprehended those three friends of his, who had assailed him without all right and reason. Let God's servants hold out faith and patience: sooner or later they shall be righted.
And against thy two friends Bildad and Zophar ] Who stuck so close to thee and chimed in with thee, against a better man then any of you all. As for Elihu, he is neither commended here, nor condemned. He spake well for the main, but many times took Job at the worst, and misconstrued his speeches. He is therefore punished (as Ambassadors are used to be when they commit undecencies) with silence, which is the way royal to correct a wrong. The other three had great cause to be much troubled and terrified at that short, but sharpest speech of God, My wrath is kindled against you: for, Who knoweth the power of God's wrath, saith David: It is as the Messenger of death, and Harbinger of hell. God never said so much to Job, in all those long and large speeches he made unto him, for he knew that milder words would do, and he loveth not to overdo.
As my servant Job hath ] They also were God's servants, but because they had lent Satan their service against Job, and drawn from him many passionate speeches, they are for a punishment set by after a sort; as David also was when he had numbered the people, 2 Sam. 24.12. Go and say unto David. Now 'tis plain David, who was wont to be my servant David, 2 Sam. 7.5. That Job is called God's servant, (and that emphatically and exclusively ) is a very great honor done him upon his repentance, and the like was done to David and Peter.
Verse 8. Therefore take unto you now seven bullocks ] God reproveth not his for any other end, but that he may reduce them, and be reconciled unto them. The Sun of righteousness loveth not to set in a cloud.
Seven Bullocks, and seven Rams ] A great Sacrifice, whether we look to the greatness of the Cattle, or the number; (especially if each of them were to bring seven of each sort as some understand it) to show the greatness of their sin, in not speaking right things of God and Job, though of a good intention, and with a very fair pretence. Seven of each they were to bring, which is noted for a number of perfection; and this pointed them of old (for the Ceremonial Law was their Gospel) to the complete perfect Sacrifice of Jesus Christ, the Lamb slain from the beginning of the world, every way sufficient to expiate their sins, and to save them from the wrath to come. Its assured them also, that God was through Christ perfectly satisfied, and pacified toward his faithful people.
And go to my servant Job ] Who was to do the honorable Office of a Priest for them (as before the Law Abraham did, and Melchizedek and others) and is thrice in this verse called, God's servant, for honors sake; to the end that his friends might the more respect him; whom before they had vilipended, and be reconciled unto him, whom before they had wronged.
And offer up for yourselves a burnt offering ] Holocaustabit is holocaustum; a whole burnt Offering: Where we must not imagine, that God took delight in the smell or rather stench of the burnt beasts hides and all, but in the faith of those that offered them, who also were hereby inminded of their sins (for which they had deserved to be burnt in hell) and of their duties, to mortify their earthly members and to present their bodies a living Sacrifice, holy, acceptable unto God, Rom. 12.1.
And my servant Job shall pray for you ] Which as he could do very well, Ezek. 14.14. so he should now do, to show his hearty reconciliation; but should have little availed for them, had not they repented, and believed, and prayed for themselves. For the Just shall live by his faith; and it is a great vanity in some great Papists, who presume to live loosely and basely, because they have hired some hedge-Priest to say a certain number of prayers for them daily.
For him will I accept ] scil. Through the Office and person of my Son, which herein he resembleth. The High-Priests Office was, 1. To expiate the sins of the people. 2. To intercede and make request for them. Christ is the High Priest of the New-Testament; in whom the Father is well pleased, and through whom he will deny nothing to his humble Suppliants, for themselves or others.
Lest I deal with you after your folly ] Heb. Lest I work foolishness with you; that is, (saith Beza ) lest I so behave myself toward you, as your foolishness doth deserve. Or, lest I so handle you, that you may think me no wiser then I should be since you have seemed so to rough-hew Job out of zeal to me. Thus to the froward God seemeth to deal frowardly, Psal. 18.27. Tremellius rendereth it not folly but heinous offense; others, disgrace.
In that ye have not spoken, &c.] And if for hard words and ill language, good men may suffer, what shall become of such, as both with virulent tongues, and violent hands, set against such as fear God?
Verse 9. So Eliphaz the Temanite, &c.] Here was resipiscentia ex fide constans saith Brenz, the repentance of faith, the obedience also of saith readily y • ilded. Had not these been good and godly men, they would have stuck at the cost of so great a Sacrifice, they would also have scorned to have sought to Job, whom they had so much slighted, and to beg his prayers of whom they had so ill deserved. But hey had not so learned Christ. God they saw well was greatly offended, and Job highly accepted; glad therefore were they by any good means to ingratiate, each of them saying to God for himself, as he did onceto C • sar,
The Lord also accepted Job ] Whether he testifieth his good acceptance by consuming his Sacrifice with fire from heaven, is uncertain. 'It is enough for us to know that he shown himself reconciled unto them, and well pleased with Jobs prayer for them, and their own prayers joined no doubt with his, and proceeding from faith in the Merits and Mediation of Jesus Christ. And hitherto God's de • isive sentence, whereby all the strife was graciously ended, and all parties happily and heartily reconciled. What became of Satan a chief Actor in this Tragedy, we read not; Victus enim abiit. And as God would not once call him to account, when he had beguiled our first parents, Gen. 3. because he meant him no mercy: so here he never mentioneth him, as being judged already, and by Job bravely worsted and defeated. All that we find of him is, that his commission to vex Job any farther, was now taken away, for so it followeth
Verse 10. And the Lord turned again the Captivity of Job ] He took him out of Satan's clutches, who had hitherto held him prisoner, as it were in the bands of poverty, sickness, sorrow, contempt, distress, &c. Whether all at once, or by degrees, God did all this for him, it skills not. Upon his prayers for his friends (which was no small evidence and effect of his Piety and Charity) it appears; that God did all this that followeth for him. So true is that of Solomon, The reward of humility, and of the fear of the Lord, is riches, and honor, and life, Prov. 22.4.
When he prayed for his friends ] According to that of the Apostle Paul, Being defamed we pray. This is an high degree of Christian perfection, which but few attain unto, as Merlin here bewaileth it; O raram & singularem virtutem, &c. And another well observeth, That God gives and forgives, according as man forgives his neighbor.
Also the Lord gave Job twice as much, &c.] Understand it both of Goods and Graces; which though he never parted with, yet by trial and experience he found them much increased. As for outward things it is nothing unusual for men to recover and recruit as far as God seeth fit.
Verse 11 Then came there unto him all his brethren ] Then; when God had begun to restore him. As his adversity had scattered his friends, so his prosperity brought them together again. This is the worlds usage.
And did eat bread with him in his house ] It's likely they came with their cost to make Job a Feast of comfort, such as were usual in those days, Jer. 16.7. Ezek 24.17. But whether they did or not, they were welcome to Job; who now never upbraids them with their forsaking of him in his distress (which yet was then a great grief to him) but friendly re-embraceth them, and courteously entertaineth them. This is contrary to the practice of many fierce and implacable spirits in these days, whose wrath, like that of the Athenians, is 〈 in non-Latin alphabet 〉 , long-lasting; and although themselves are mortal, yet their hearts are immortal.
And they bimoaned him ] They condoled with him, and shook their heads, as the word signifieth; not by way of deriding him, as once they had done, chap. 16. but of sorrow for their former deserting him, and assurance that they would henceforth better stick to him in what estate soever.
And comforted him over all the evil &c. ] So they should have done long before: A friend is made for the day of adversity; but better late then never. Nunquam sane sero si serio. See here. saith Brenz, the change of affairs, and the right hand of the Most High, and learn the fear of God; for as he frowneth or favoreth any man, so will the world do.
Every man also gave him a piece of money ] Or, a Lamb to stock him again. Beza rendereth it, Some one of his Cattle, and paraphraseth thus: Yea, everyone of them gave him either a sheep or an Ox, or a Camel, and also an Ear-ring of gold; partly as a pledge of their good will and friendship renewed toward him, and partly in consideration and recompense of that loss, which he had before by the will and fore-appointment of God sustained. Honoraria obtulerunt, saith Junius, they brought him these presents as Pledges of their love and observance; for so were great men wont to be saluted with some gift, 1 Sam. 10.27. 2 Chron. 17.5. And the same custom was among the Persians and Parthians, whose Kings might not be met without some token of congratulation, and Symbol of Honor.
And everyone an Ear-ring of gold ] Inaurem auream, an Ear-pendant of gold, at the Receipt whereof, Job might well say as the Poet did,
Verse 12. So the Lord blessed the latter end of Job ] According to Bildads Prophecy, chap. 8.7. And S. James his useful observation, Chap. 5.11. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy. If he afflict any of his, it is in very faithfulness, that he may be true to their souls, it is also in great mercy, that he may do them good in the latter end; and this they themselves also shall both see and say, by that time he hath brought both ends together, Psal. 119.71. Be ye therefore patient, stablish your hearts, James 5.7. Patient Job had all doubled to him. Joseph of a Slave became his Masters Master. Valentinian lost his Tribuneship for Christ, but was afterwards made Emperor. Queen Elizabeth of a prisoner, became a great Princesse. But if God deny his suffering servants Temporals, and give them in Spirituals, they have no Cause to complain: One way or other they shall be sure to have it. Great is the gain of Godliness.
For he had fourteen thousand sheep, &c ] Cattle only are instanced; because therein especially consisted the wealth of that Country; but other good things also doubtless were doubled unto him, as his family, possessions, grounds, houses, and especially Wisdom to make a good use of all: for commonly Stultitiam patiuntur opes; and what's more contemptible then a rich fool, a golden beast, as Caligula called his father in Law Syllanus.
Verse 13. He had also seven sons, and three daughters ] Whose perfections sweetened the sorrow which the loss of the other had caused him.
Ten children he had in heaven, and ten on earth. See the Note above on verse. 10. The Lord well knew that wealth would be nothing so comfortable to Job. unless he had children to leave it to, Gen. 15.2. His wife therefore returning to her duty from which she had swerved, became fruitful at an age well advanced; for we read not of any other that he had.Ver. 14. And he called the name of the first, Jemimah ] That is, Day-bright, from her orient and glistering beauty; q.d. fair as they day: Cant. 6.10. the Church is said, to look forth as the Morning, fair as the Moon.
And the name of the second, Kezia ] That is, Cassia; a kind of Spice, whereof there are three sorts, saith Dioscorides but all very sweet, and send forth a most pleasant smell, like that of the Rose. This second daughter therefore seems to be so named from the sweetness of her breath, or perhaps of her whole body, proceeding from the goodness of her constitution, as it is reported of Alexander the Great. So sweet smelling Smyrna, the best of all the seven Churches of Asia, Revel. 3.
And the name of the third, Keren-happuch ] That is, the Horn of beauty, (better then that which is borrowed) and of abundance; as whose cheeks Nature had painted with a most pleasing Vermillion, far beyond any artificial tincture, which she had no need of, Utpote omnes aliarum fucos & veneres superans. Some intepret it, the horn of conversion; and think, That Job herein would express and memorize the strange turn and alteration of his condition, as Joseph did, Gen. 41.51, 52. But the Chaldee Paraphrast, the Jew-Doctors, and most of our Expositors, are for the former Interpretation, favored also by the words following:
Verse 15. And in all the Land there were no women found so 〈◊〉 , &c. ] 〈◊〉 though but a 〈◊〉 fragile, and one of the gifts of God's left hand, Prov. 3.16, 〈◊〉 is it the Flower of virtue, as Chrysippus called it; one of the greatest excellencies of Nature, and singular degree of God's Image in man, as Another. And although virtue is — Proprio contenta theatro, yet to others
Gave them inherit •••• s among their brethren ] Making them coheirs with them in his estate, which as it was an extraordinary expression of his love to his daughters; so it importeth, as some think, a desire in him to have his daughters live still with him amongst the rest of his family: either for that he was loath to part with them, (the like whereof is reported of Charles the Great, who being asked, Why he did not bestow his daughters in marriage, answered, That he could not be at all without their company) or else as fearing lest they should be defiled with Idolaters, which peradventure, out of Jobs family, were ordinary in that Country.
Verse 16. After this lived Job an hundred and forty years. &c. ] And this was not the least part of his happiness. Length of days is a piece of Wisdoms wages. Prov. 3.16. And what a mercy, 〈 in non-Latin alphabet 〉 , or a good old age is, hath been before noted; See chap. 5.26. For a short braid of adversity, Job had an hundred and forty years health and prosperity: Like as Joseph for his thirteen years of slavery and imprisonment, had fourscore years liberty, prosperity and preferment. Who would not serve thee, O King of Nations?
And saw his sons ] Who doubtless were good and towardly (though nothing is said of them) agreeable to their education, and answerable to Jobs former children, chap. 1.
And his sons sons ] To his great joys increase.
Even four generations ] Joseph saw but three, Gen. 50.23. If God deny this happiness to any of his, yet he hath promised them a Name in his house better then of Sons and Nephews, Isai. 56.5.
Verse 17 So Job died, being old and full of days ] How long he lived, we know not. The Rabbins say, above two hundred years, which was longer then either Abraham or Isaac lived: of both whom it is likewise said, that they were saturi dierum, sated with this earthly life, and desirous of life eternal. To those old men that would yet live longer, we may say,
It is enough, Lord, said Elias; I desire to be dissolved, said Paul: Go forth, my soul, go forth to God, said Hilarion: What make I here, said Monica. Job is now as willing to die as ever he was to dine: he is satisfied with days, saith the text, not as a meat loathed, but as a dish, though well liked, that he had fed his full of.A COMMENTARY OR EXPOSITION Upon the Book of PSALMS.
T He Book of Psalms ] So Christ calleth it, Luke 20.42. the Hebrew word signifieth Hymns, or Praises; because the greater part of these Psalms serve to set forth the praise of God. This title seemeth to be taken from Psal. 145. called David's Hymn, or Psalm of Praise; so highly prized by the ancient Hebrews, that they pronounce him an Heir of Heaven, who shall three times a day devoutly repeat it. The Greeks call this Book the Psalter; and deservedly give it many high commendations; as that it is the Souls Anatomy, the Laws Epitomy, the Gospels Index, the Garden of the Scriptures, a sweet Field and Rosary of Promises, Precepts, Predictions, Praises, Soliloquies, &c. the very Heart and Soul of God, the Tongue and Pen of David, a man after God's own heart; one murmur of whose Michtam, or Maschil, one touch of whose heavenly Harp is far above all the buskind Raptures, garish Phantasms, splendid Vanities, Pageants, and Landskips of profaner wits; far better worthy to be written in letters of Gold, than Pindars seventh Ode in the Temple at Rhodes (though Politian judged otherwise, like a Wretch as he was) and far more fit to have been laid up, as a rare and precious Jewel, in that Persian Casket, embroidered with Gold and Pearl, than Homers Iliads, for which it was reserved by great Alexander. But that Cock on the Dunghil never knew the worth of this peerless Pearl; as did our good King Alfred, who himself translated the Psalter into his own Saxon Tongue; and as the Emperor Andronicus, who caused this Book to be bound up in a little Volume by itself, to serve as his Manual, and attend him in his running Library: for therein he found amulets of comfort, more pleasant than the Pools of Heshbon, more glorious than the Tower of Lebanon, more redolent than the Oil of Aaron, more fructifying than the dew of Hermon, as one expresseth it. All the latitude of the Holy Scriptures may be reduced to the Psalms, saith Austin, after Athanasius; Luther calleth them Parva Biblia, & summarium utrius{que} Testaments, a little Bible, a Summary of both Testaments. The Turks disclaim both the Old and New Testament, and yet they swear as solemnly by the Psalms of David, as by the Quran of Mahomet. Anciently they were sung in the Temples, and in the Primitive Christian Church happy was that tongue held that could sound out aliquid Davidicum, any part of a Psalm of David, Nicephorus telleth us, that as they travelled and journeyed they used to solace themselves with Psalms, and that thereby there was at a certain time a Jew converted. Saint Paul calleth them Spiritual Songs, Col. 3.16. both because they were indicted by the Holy Spirit; and for that they do singularly suit with men's spirits; for they are so penned that every man may think they speak De se, in re sua, of himself, and to his particular purpose, as Athanasins observeth. And lastly, because they do after a special manner Spiritualize, and sanctify those that sing them in the right tune; which is, Sing with grace in your hearts unto the Lord, as the Apostle there setteth it; and elsewhere hinteth unto us, that there is no small edification by the choice of a fit Psalm, 1 Cor. 14.26.
Vers. 1. Blessed ] Heb. O the blessedness, the heaped up happiness both of this Life, and a better, fitter to be believed than possible to be discoursed. The Hebrew comes from a root that signifieth to go right forward, scil. in the way that is called Holy, having Oculum ad metam, an eye upon the mark, viz. True and real happiness, such as all men pretend to, but he only attaineth to who is here described. Sylla was by his flatterers surnamed Felix, because high and mighty; and Metellus likewise, Quod bona multa bono, modo invenerat, because rich by right means. But he that first called Riches Bona was a better Husband than Divine; and they that seek for a felicity in anything here below, seek for the living among the dead. The Philosophers discourses of this subject are but learned dotages; David saith more to the point in this short Psalm, than any, or all of them put together; they did but beat the Bush, God hath here put the Bird into our hands.
Is the man ] Heb. that man, with an Article, with an Accent, and by an excellency, as Jer. 5.1. that eminent and eximious man, who is rationally Spiritual, and Spiritually rational; that man in Christ, 2 Cor. 12.2. who hath learned Christ, and doth live Christ, walking as he walked, 1 Joh. 2.6. and not in the counsel of the ungodly, &c. But his delight is in the Law of the Lord, &c. Magnus atque admirabilis vir, simodo viri nomine designare illum fas est, as Chrysostom saith of Babylas the Martyr, that is, a great and an admirable man, if a man we may call him, and not an earthly Angel rather. He must indeed be content to pass to Heaven as a concealed man, because the World knoweth him not, 1 Joh. 3.1. but those that have senses exercised to discern good and evil, may easily know him, as he stands here described, 1 To depart from evil, verse. 1. 2 To do good, verse. 2.
Walketh not in the counsel of the ungodly ] or restless; the counsel of such should be far from us, Job 21.16. & 22.18. The Jews cast their whole Nation of People into three ranks, Reshagnim (the word here used) that is, the profane rabble. Tsadichim, righteous men, and Chasidim, good, or gracious men; see Rom. 5.7. To these two latter are opposite here Sinners, and Scorners; these last being the worst of wicked persons, and therefore set last in this gradation, as some will have it. The Septuagint here render them Pests or Botches, and elsewhere incorrigible, wicked (with a witness) proud, prevaricating, &c. Beware of this Sin, saith Father Latimer; for I never knew but one scorner that repeuted: he who is fitten down in this Chair or Pestilence (as having tired himself in ways of wickedness, and will not be better advised, Prov. 9.7, 8. but with Lots Sons in Law, jeareth what he should fear) will not easily be raised out of it.
Vers. 2. But his delight is in the Law of the Lord ] i.e. in the whole Doctrine of the Holy Scriptures, that invariable rule of truth, as Irenaeus rightly calleth it. He findeth rest nowhere, Nisi in angulo cum libello, in a Nook with this Book, as Thomas à Kempis was wont to say, who also with his own hand wrote out the Bible. King Alphonsus read it over fourteen times, together with such Commentaries as those times afforded. Luther said, he would not live in Paradise without the Word, as with it he could live well enough in Hell. Magdalene Wife to D. Pareus, after she was married, and forty years of age, out of love to the Scriptures learnt to read, and took such delight in it, and especially in the Psalms, that she gat them almost all by heart. B • za being above fourscore years old, could say perfectly by heart any Greek Chap. in St. Paul's Epistles. Cranmer and Ridley had all the New Testament by heart; the former had learnt it in his journey to Rome, the latter in the Walks of Pembrook-Hall in Cambridge.
And in his Law doth he meditate day and night ]
Hoc primus repetens opus, hoc postremus omittens; Having gathered with the Bees the sweet of those heavenly flowers, he doth by meditation work his Honey-comb within his Hive; and at this work he is perdius & pernox, till he feel it to become an engrafted word, yea till he hath turned it in succum & sanguinem, and is after a sort transformed into it, 2 Cor. 3.18. The Hebrew word Hagah here signifieth both to speak with the mouth, and with the heart, to read, and to meditate; because to read is not to run over a Chapter, as a Child at School, but to muse upon the matter, and to make some benefit of it. It is storied of Pythagoras, that he lived in a Cave for a whole year together, that being sequestered from the society of men, he might the better meditate upon the abstruser parts of Philosophy; he used also with a thread to tie the hair of his head to a beam over him, that so when he did but nod by reason of sleep, he might be awakened thereby. Is not this check to our oscitancy and carelesnese of searching the Scriptures, and making them our daily and nightly study? Jerome exhorted some godly women to whom he wrote, not to lay the Bible out of their hands, until being overcome with sleep, and not able any longer to hold up their heads, they bowed them down, as it were to salute the leaves below them with a kiss.
Vers. 3. And he shall be like a tree ] An Olive-tree, say some, from Psal. 52.8. which is green all the year, saith Pliny; that in Noah's Flood kept its greenness though it had been so long time under the water; and is therefore made an Emblem of the Resurrection. Others will have it to be the Palm-tree, from Psa. 92.12. which likewise is always green, and very fruitful. Plutarch saith, that the Babylonians make three hundred and sixty Commodities of it. The Tree whereon the Coquonuts grow in the Indies, is said to be such, as where with alone a ship may be built, and furnished to Sea with Meat and Merchandize. Let it be what tree it will that is here meant, if Plato could say, that Man in a tree inverted, with the root above, and the branches below, and that he is 〈 in non-Latin alphabet 〉 , and heavenly Plant, 〈 in non-Latin alphabet 〉 , as another hath it; Much more may we say so of a godly man, that Plant of renown, rooted in Christ, and fruited by the Spirit, of a right constitution, and righteous conversation, Gal. 5.25. See Jer. 17.8. Ezekiel 47.12.
Planted by the rivers of water ] In locis irriguis, in moist places, where most trees thrive best; understand it of those waters of the Sanctuary, Ezek. 47.12. together with those never-failing influences of grace and consolation that are in him, as a Well of water bubbling up to eternal life, Job. 4.14.
That bringeth forth his fruit in his season ] There are no barren trees in God's Orchard, and yet they may have their fits of barrenness, as an Apple-tree sometimes hath: but they will re • flourish with advantage, as those Philippians did, Chap. 4.10. (see the Note there) and bear fruit in the right season, Nec praecocem nec serum. Now, everything is beautiful in its season, Eccles. 5.11. and it was no small shame to Achitophel, when it was told him by Hushai the Archite, Thy counsel is good, but not n • w, 2 Sam. 17.7.
His leaf also shall not wither ] Heb. fade, for want of sap or safety from Christ the root; but as the Olive of Palm-tree, Semper in sue genere viret viget{que} retaineth its green leaf, and hath for its Motto, Nec premor nec perimor; so doth the good Soul persevere and persist in the profession and practice of the truth, which is after godliness, Tit. 1.1. Maugre the malice of Earth, and of Hell. Of Tylos an Indian Island Pliny and Austin say. That no tree therein growing doth at any time of the year lose their leaves. Certain it is, that saving faith cannot be lost altogether, though it may suffer some decays, Isa. 6.13.
And whatsoever he doth shall prosper ] So Josh. 1.7, 8. This, and the like Promises must be understood with an exception of the Cross, as need requireth, 1 Pet. 1.6. Gain, his prosperity, that of the Soul I mean, he shall be sure of, Rom. 8.28.37. Temporal also, so far as may make for his etenal good. Pintus out of Pliny tells us, That the Palm-tree will not grow well in a fat ground, but in a light an sandy; and that if the foil be strong and fertile, they must cast salt and ashes at the root to qualify the strength of the ground. As Christ is the true Vine, so his Father is a good Husbandman, and knoweth well how to order his trees of righteousness: but usually Piety hath prosperity, an is profitable to all things, 1 Tim. 4.8. And outward prosperity, if it follow close walking with God, is very sweet; as the Cypher when it followeth the Figure, addeth to the Number, though it be nothing in itself.
Vers. 4. The ungodly are not so ] Not like any such tree afore described, but rather like the Cypress-tree, which the more it is watered, is the less fruitful: or like the Cyparit-tree, whereof Pliny writeth, that it is good for nothing, no not for show, shadow, or smell. Saint Jude saith, They are trees indeed, but such as are twice dead, pulled up by the roots, verse. 12. Twice dead they are said to be, 1. Because a Spiritual death is so great a death, that it may well go for two. 2 Because those ungodly ones were dead, both in regard of fruit and leaves, truth of grace, and any outward actings of grace. Their fruit, if any, is but Hedge-fruit, their leaves of formal profession wither, and come to nothing; if they prosper in the World, (as Sigonius observeth of Pope Zacharias that he died, Rebus non tàm pie quàm prosper gestis, Not over-pious, and yet every prosperous) it is that they may be cut down forever, Psal. 37.2. such a temporary prosperity. Plus deceptionis habet quàm delectationis, saith Lactantius, is more deceitful than delightful, and is therefore well called by Bernard, Misericordia omni indignatione crudelior, a gift-less gift, &c.
But are like the chaff ] Not so they are, but much worse in many respects, as it is fit they should be. God will surely set a difference, Mal. 3. ult. See the note there. A profane Soldier at the siege of a Town, passing a place of danger was heard swearing, and when one that stood by warned him, saying, Fellow Soldier, do not Swear, the bullets fly; he answered, They that swear come off as well as they that pray: But what came of it? Soon after a Shot hit him, and down he fell. The wicked is (as chaff) driven away in his wickedness: but the righteous hath hope in his death, Prov. 14.32. The word here rendered Chaff, is Palea tenuissima & minutissime contrita, chaft beaten to dust, and therefore good for nothing, but apt to be whiffled up and down with every wind of Doctrine, with every puff of temptation. A good man is, as a tree, steadfast, and immovable, always abounding in the work of the Lord, 1 Cor. 15. ult. An evil man as chaff, light and worthless, Religionem habens Ephemeram, constant in nothing so much as in his inconstancy, serves God by fits and starts, flies in his face when afflicted, as chaff doth in the face of the Winnower; whiles the weightier Corn falls low at his feet. See Job 21.18. Psal. 55.5. Hos. 13.3. Mat. 3.12. with the notes.
Vers. 5. Therefore the ungodly shall not stand in the judgment ] i. e. Causâ cadent & damnabun • ur; at the Great Assizes they shall be cast and condemned. Revel. 6.17. For the great day of his Wrath is come, and who shall be able to stand? If the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. 4.18. Surely nowhere, but in Hell, their own place, Acts 1.25. not before God, for he is a consuming fire, Heb. 12. ult. and they chaff, or stubble fully dried. See Isa. 33.14. Not before Christ, for he shall come in flaming fire rendering vengeance, &c. 2 Thess. 1.7. not in Heaven, for it's an undefiled inheritance, neither may any dirty Dog trample on that golden pavement, Revel. 22.15. Not any longer on Earth, defiled by their iniquities, and therefore to be purged by the fire of the last Day: for the earth also, and the works that are therein shall be burnt up, 2 Pet. 3.10. R. David Kimchi by Judgment here, understandeth the day of the wicked man's death; and indeed his Deaths-day is his Doomesday, when he must take a fearful farewell, and breath out his Soul and hope together with the breath of the same dying groan, Job. 27.8. & 11.20. Hinc illae Lachrymae, hence that loath-to-depart, though some set a good face upon it when to die, as Sir Thomas Moore, who died for the Popes Supremacy with a light jest in his mouth; Vespasian likewise died with a jest, and Augustus in a Complement. This was but the Hypocrisy of mirth: for Death is the King of terror to a Natural man. See Heb. 2.15. 1 Sam. 15.32. & 28.20. Saul at the message of death swooned quite away, and fell all along, Quantus quantus erat, as Peter Martyr phraseth it; yea good Hezekiah wept when sentenced to death, and the approach of it was to him Mar mar, bitter bitterness, Isa. 38.3.17. he must have his faith at his fingers ends, as one saith, that will die actively. But all men have not faith, 2 Thess. 3.2. and those few that have, are not always assured that their hearts shall live forever, as Psal. 22.26. and that Death, the Devils Serjeant to drag wicked men to Hell, shall be to them the Lord's Gentleman-usher to conduct them to Heaven; as Mr. Brightman expresseth it.
Nor Sinners in the Congregation of the righteous ] They shall never set foot within heavens Threshold, within that general Assembly, that sacred Panegyris, ample Amphitheatre, the Congregation-house of crowned Saints, and glorious Angels. Tertullian saith of Pompies Theatre (which was the greatest ornament of old Rome ) that it was Arx omnium turpitudinum, a receptacle of all kind of Ribaldry and Roguery. Not so Heaven; There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie, Rev. 21.27. The Irish air will sooner brook a Toad, or a Snake, than Heaven a Sinner. Mali in area nobiscum esse possunt, in horreo non possunt, Chaff may be with God's good Corn on the floor, but in the Garner it shall not. For Christ will thoroughly purge his floor, and gather his Wheat into the Garner, but will burn up the chaff with unquenchable fire, Mat. 3.12.
Vers. 6. For the Lord knoweth the way of the righteous ] Or, acknowledgeth, approveth, administereth, and ordereth all things to their eternal Salvation; as may appear by the opposition, wherein there is a Rhetorical Aposiopesis. God's knowledge of men and their ways is not merely Intuitive, but Approbative of the good, and Vindictive of the evil; 〈 in non-Latin alphabet 〉 His Providence (which is the carrying on of his Decree) is that helm which turns about the wholeship of the Universe with singular skill and justice. Dominus diligit, & dirigit viam, id est, vitam & omne institutum justorum. See Psal. 37.18. & 142.4. Nahum 1.7. Prov. 2.8. with the notes there. God knows the righteous by name, Exod. 33.17. knows them for his own, looks upon them and their whole course with singular delight and complacency; they are his Hephzibah, Isa. 62.4. the dearly beloved of his Soul, Jer. 12.7. Verba notitiae apud Hebraos secum trahunt affectum.
But the way of the ungodly shall perish ] Their practices and persons shall perish together, be done away, be lost forever. And why? because the Lord knoweth them not; unless it be for black Sheep, as we say, or rather for reprobate Goats, Mat. 25. Hence their Souls are flung out, as out of the middle of a sling, when the Souls of the Saints are bound up in the bundle of life, with the Lord their God, 1 Sam. 25.29.
PSAL. II.
Vers. 1 WHy do the Heathen rage? ] Why? or for what? The Psalm beginneth abruptly, with an angry interrogation, q.d. What? are they mad to attempt such things, as whereof they can neither give any good reason, nor expect any good effect? The Lord Christ of whom David was both a Father and a Figure, (as here appeareth) shall surely reign, maugre all the rage and resistance of his enemies, who may seem to be ambitious of their own destruction, and are therefore in this Psalm schooled, and counseled to desist. Nothing is more irrational than irreligion; Why do the Heathen tumultuously rage, or hurtle together, Fremunt & ferociunt? When the Philistines heard that David was made King in Hebron, they came up to seek him, and to unking him, 2 Sam. 5.17. so the Heathen and People, that is, Gentiles and Jews would have dealt by Christ, Acts 4.25, 26. The Devil ever since he was cast out of Heaven, tumultuateth, and keepeth ado; so do unruly spirits acted and agitated by him. Dan. 6.15. Then those men kept a stir with the King against Daniel; it is the same Hebrew word that is here, and possibly Daniel's spirit might think of David's terms. John 11.33. Jesus troubled himself, but after another manner than these his enemies; his passions were without mud, as clear water in a Crystal Glass; what was an act of power in Christ, is an act of weakness, if not of wickedness, in others. The Apostles Greek word for this in the text denoteth rage, pride, and fierceness, as of Horses that Neigh, and rush into the Battle.
And the people imagine ] Heb. meditate, or mutter a vain thing, an empty design, that shall come to noting.
Some think that by this, muttering people are meant, such as act not open outrages against Christ; but yet in words murmur and mutiny, whispering Treason.
Vers. 2. The Kings of the earth set themselves ] Or, stand up, as if they would do the deed, and bear down all before them. The many had acted their part, verse. 1. and now the mighties show themselves, but go off again with shame enough. The Spanish Frier used to say, there were but few Princes in Hell; and why? because there were but few in all. It was a poor comfort to our Henry 8. to be told upon his Death-bed, That he was now going to the place of Kings. Some such there have been as proved nursing Fathers to the Church, and propagated the Kingdom of Christ in their Generations, Esa. 49.33. but what a vain vaunt was that of those bloody Tyrants in the Primitive times, who sounded the Triumph beforehand, and thus engraved the Victory upon pillars of Marble, Nomine Christianorum deleto qui Remp. evertebant? What was all this, but a blaze before their last Light went out? or like some bulging wall that was swoln immediately before it fell? have any ever yet waxed fierce against Christ and prospered? Job 9.4.
And the Rulers take counsel together ] Or, have laid their foundation: for counsel is to action, saith Ibn-Ezra here, the same that the foundation is to a building. The Chaldee hath it, they consociate to rebel before the Lord, and to fight against his Anointed. But with what success, see Isa. 8.9, 10. Immanuel will over-match them.
Vers. 3. Let us break their bands asunder, &c. ) Here these Rebels are brought in, proclaiming their treasonable Decrees against Christ, and his adherents, who seek to promote his Kingdom. Resolved they were to run riot, as lawless and awless, and therefore they slander the sweet Laws of Christ's Kingdom, as bonds and thick cords (those signs of slavery, Jer. 27.2, 6, 7.) as burdens, and grievances. So the Popish Clergy of Collen told their good Arch-Bishop Albert (who had made use of Bucer and Melancthon to bring things into better order) that they had rather live under the Turkish Government, than under such a Reformation. But what saith our Savior? My yoke is easy, and my burden light: No more burden it is to a regenerate person, than the wings are to the Bird. He delighteth in the Law of God after the inward man, Rom. 7. It is not to him now, as once, bands and cords, but as Girdles and Garters, which gird up his loins, and expedite his course the better. It confineth him to live in that element where he would live; as if one should be confined to Paradise, where he would be, though there were no such Law.
Vers. 4. He that sitteth in the Heavens shall laugh at them ] Videt, ridet: He seeth and smileth, he looketh and laugheth at these Giants. He sitteth in Heaven far above their reach; neither doth he much trouble himself about the matter. No more should we; but trust in him, and know that there is a Council in Heaven that will dash the mould of all contrary Counsels upon Earth; as the stone cut out of the Mountain did the Four great Monarchies, Dan. 2.34. See an instance hereof in latter times. Luther, that Heroical Reformer was Excommunicated by the Pope, proscribed by the Emperor, hated and cursed all Christendom over almost, yet he prospered, and the Work of Christ went on in his hands. And when the Elector of Saxony (his only Patron) was much afraid what would become of him, and of the business of Religion, Luther out of his Pathmus (as he called it) where he lay hid, writeth him a rousing Letter, wherein is read this among many other brave passages; Sciat Celsitudo tua & nihil dubitet longe aliter in coelo quàm Noribergae de hoc negotio conclusum est, Let your Highness rest well assured of this, that things are far otherwise carried, and concluded of in Heaven, than they are at the Imperial Diet held at Norinberg. After this, in the year of Grace, one thousand five hundred twenty six, there conspired against the Gospel, and the Professors thereof, the Emperor and his Prisoner in Spain, the French King, the Princes also, and Bishops in Germany, stirred up by the Pope. The French King was set at liberty, upon condition to join with the Emperor to root out Lutheranism, that is, true Religion. This was the agreement, but God brake it, for the French King was no sooner come home, but he made a League with the Pope, and the Venetians, against the Emperor. The Pope excuseth his falling off from Caesar by a petulant and malapert Epistle. Caesar by another Letter • ays open to the World the Popes perfidy, exhorting him to peace, and concluding, that they had more need to unite their Forces for the extirpation of Lutheran Heresy, &c. By this means the Church had an happy Halcyon, whiles these great ones were out, and at it.
The Lord will have them in derision ] Adonai, that is, the sustainer and upholder of all. Christ is King of Kings, and Lord of Lord's, Rev. 19.16. Lord's and Losels are all his vassals and underlings, as Constantine, Theodosius, and Valentine, those great Emperors called themselves. This Name or Style Christ hath written on his Vesture, that all may see it, and on his Thigh, where hangs his Sword, to show his absolute Dominion, his illimited Empire, got and held out of the hands of his enemies, with his Sword, and with his Bow, as Gen. 48.22. And when he is said to deride them, this is more than to laugh at them, as the following effects show.
Vers. 5. Then shall he speak unto them, &c. ] Hep. He shall tell them, viz. a piece of his mind, to their small comfort. As a great Prince sitting on a lofty Throne, rateth his Rebels when once he hath brought them before him, and pronounceth sentence upon them in fierce wrath. See Jer. 52.9. so will the King of Heaven do by his sturdy refractories. Whether he will speak unto them by his words, or by his rods, Job 33.14, 19, 20, 21. and when he will do it, he hath reserved in his own power and pleasure, Acts 1.7. but sooner or later he will not fail to do it; and
And vex them ] Or trouble them, as he did the Babel -builders, Pharaoh, Sennacherib, others: Either by horror of Conscience, or corporal Plagues, one way or other he will have his penny-worths of them, as he had of the old and late Persecutors of his people.
Vers. 6. Yet have I set my King ] Heb. And I have set, Heb. I have anointed; where the sign of his inauguration, or entrance into his Kingdom, is put for the possession and enjoying thereof. David was anointed by God's appointment. Christ was also anho •• ted and appointed by his Father, to the Office and work of a Mediator; and is therefore here called his King. And, is here a sign of indignation stirred.
Upon mine holy hill of Zion ] David's strong Hold, and a Figure of the Church; Heb. 12.22. Rev. 14.1. Isa. 60.14. as being the Seat of the Kingdom and Sanctuary. Out of Zion also went forth the Law; and the Word of the Lord out of Jerusalem, Isa. 2.3. it signifieth a Watch-tower: In the Church Christ, Angels, Ministers, common Christians, watch against enemies visible and invisible.
Vers. 7. I will declare the decree ] that irrevocable decree of the Father, for the setting up of his Sons Scepter contra gentes, point blank opposite to that decree of theirs, verse. 3. This Ordinance or Decree of his, Christ is still declaring in his Church by the Ministers of the Gospel, whose Office it is to set forth Christ to the world in all his Offices and Efficacies, and to bring as many as may be to the obedience of the faith.
Thou art my Son ] David was so by Adoption, and Acceptation, Psal. 89.26, 27. But Christ, I By eternal generation, Prov. 8. Heb. 1.5. 2 By hypostatical union, and so God had one only Son (as Abraham had his Isaac ) though otherwise he were the Father of many Nations.
This day have I begotten thee ] Understand it either of the day of Eternity, or else of the fullness of time wherein God brought his first begotten Son into the world, and afterwards mightily declared him to be the Son of God by the Resurrection from the dead, Rom. 1.3. Acts 13.33. whence he is called the first begotten of the dead, Col. 1.18. Rev. 1.5.
Vers. 8. Ask of me, and I will give thee ] All things were conveyed to Christ by asking: Shall we think to have anything without asking? Or, are we not worthily miserable that will not make ourselves happy by asking? Now, through Christ's Passion, and Intercession, it is but ask and have: Open thy mouth, and I will fill it. If at any time we ask and miss, it is for most part because we ask amiss, 〈◊〉 . 4.2.
The Heathen for thine inheritance ] The Kingdom of Grace, (the object whereof are all Nations) Christ hath by Donation from his Father: for his Natural Kingdom he hath as God coaequal with his Father from all eternity.
Vers. 9. Thou shalt break them, &c. ] sc. those that will not bend, thou shalt thus break. Christ's gracious Government of his obedient people, though not so fully expressed here, yet is to be necessarily understood; and in the last words of the Psalm it is plainly held forth, Blessed are all they that trust in him.
Thou shalt dash them in pieces (or, scatter them abroad, being already broken) as a Potters vessel ] i.e. without any hope of repair and recovery. It is a fearful thing to fall into the punishing hands of the living God, Heb. 10. He that will not be warned in hearing, shall be crushed to pieces in feeling, said that Martyr, Aut faciendum aut patiendum, God will be obeyed either actively, or passively. Look to it.
Vers. 10. Be wise now therefore O ye Kings ] Redeem your own sorrows, by trembling at God's Judgments, whiles they hang in the threatenings: this is an high point of heavenly wisdom.
These Kings were not without wit and learning; Julian the Apostate for instance (who said unto the King Christ, Apostato ) but they wanted godly wisdom, and are therefore here called upon to behave themselves prudently, and to play the wise men. For as wicked men are fools in print: so on the contrary, in our old English Books, a righteous man is printed a right wise man, and righteousness right-wiseness. For it is the only true both Wisdom, Psal. 111.10. Prov. 1.7. and Honor, for the righteous are Princes in all Lands, Psal. 45.16. yea they are Kings. Compare Mat. 13.17. with Luke 10.25. Many righteous, saith the one, many Kings, saith the other Evangelist.
Be instructed ye Judges ] Be nurtured ye Sages; submit to Christ's Discipline, acknowledge his Prophetical Office here, his Priestly, verse. 11. his Kingly, v. 12. Estote ligati, so Ibn-Ezra rendereth it, Be ye bound, in opposition to that evil decree of theirs, verse. 3. Let us break their bonds, &c. And this they are advised to do forth-with, while it is called today, Now therefore, before God the Father vex you, God the Son bruise you, with his Iron mace.
Vers. 11. Serve the Lord with fear ] Timore non servili sed amicali, with reverence and godly fear, Heb. 12.28. Say to Christ as the people did to Joshua, chap. 1.16. and as the Rulers and Elders of Israel did to John, 2 King. 10.5. We are thy servants, and will do all that thou shalt bid us.
And rejoice before him with trembling ] A strange mixture of contrary passions, (for base fear hath torment, 1 Joh. 4.18.) but such as is usual with God's Servants, whose task it is to work out their salvation with fear and trembling, Phil. 2.12. Agreeable whereunto is that of Bernard, Laetisimus sed non securi: gandentes in Domino sed caventes à recidivo. Those good women went from Christ's Sepulcher with fear and great joy. We should come to him in his Ordinances, like affected.
Vers. 12. Kiss the Son ] That Son of God, verse. 7. Bar is an Hebrew word also; (see Prov. 31.2) as R. Abraham confesseth, though other Rabbins deny it; and therefore render this text. Osculamini pure, Kiss purely, and Osculamini eum qui selectus est, Kiss him who is selected, or set apart: Christ is God's elect, Isa. 42.1. Mat. 12.14. Him men must kiss with a kiss of adoration and subjection, with a kiss of faith and love, 1 Pet. 5.14. Kiss his holy Wounds, as Constantine did the Eye of Paphnutius, that was bored out in Maximinus the Tyrants time; so shall he kiss us with the kisses of his mouth, Cant. 1.1. and with his kisses suck out the sting of death, and take away our souls with a kiss, as the Rabbins from Deut. 34.5. say he did Moses his soul. The ancient Patriarchs saluted Christ afar off, and were interchangeably saluted by him, Heb. 11.13, for they saw by faith him who is invisible, verse. 27. O get a Patriarchs eye, study Moses his Opticks: for here the Northern Proverb is found true, Unkent unkist. Men know not the Son of God, and therefore love him not, kiss him not, unless it be Osculo Iscariotico, as the Traitor kissed him: See a lofty and lively description of him, Heb. 1.2, 3.
Lest he be angry ] For meek though he be as a Lamb, and will not break the bruised Reed; yet so angry he can be, that the Kings and great ones shall be glad to flee from the wrath of this Lamb, Rev. 6. who hath feet like burning brass, and eyes like flaming fire, Rev. 1. Plato saith of the King of Bees, that although he hath no sting, yet he ruleth and governeth his Common-wealth with great severity and justice: So doth the Lord Christ; and every good Soul is ready to say as the Poet did,
And ye perish form the way ] Or, in the way, that is in medio stadio, before ye come to your Journies end, to the full accomplishment of your purposes and practices, destruction shall suddenly seize you, 1 Thess. 5.3.
When his wrath is kindled but a little ] It is sometimes let out in minnums, as Hos 5.12. but if timely course be not taken it grows to a great matter, as Thunder doth, and as Fire, that at first burns a little within upon a few boards, but if not quenched, bursteth out in a most terrible flame.
Blessed are all they that put their trust in him ] That is, in Christ, Joh. 14.1. Now to trust in him, is so to be unbottom'd of thyself, and of every Creature, and so to lean upon Christ, that if he fail thee, thou sinkest: it is to rely upon him alone for safety here, and Salvation hereafter. This, this is to secure a man's title to true Blessedness; and with this grave sentence the Prophet shutteth up the whole Psalm, showing the different condition of the godly from the wicked. See the Note on verse. 9.
PSAL. III.
A Psalm of David] Tremellius addeth, Quem cecinit, which he sang when he fled, &c. As Birds in the Spring, tune most sweetly, when it rains most sadly. This was better yet, than that black Sanctis (as they call it) sung by our Henry 2. in like case, and for like cause. For when, as some few hours before he died, he saw a List of their names who conspired with the King of France, and Earl Richard, (his Son and Successor) against him, and found therein his Son John (whom he had made Earl of Cornwell, Dorset, Summerset, Nottingham, Darby, and Lancaster, &c. ) to be the first: he fell into a grievous passion, both cursing his Sons, and the day wherein himself was born; and in that distemperature departed the world, which so often himself had distempered.
When he fled from ] Heb. from the face of Absalom, which he had too much admired, and was now afraid of. Then when he went up Mount Olivet weeping, 2 Sam. 15.30. made he this Psalm say the Rabbins. So in the Sack of Ziklag, he comforted himself in the Lord his God, 1 Sam. 30.6. A Christian is never without his Cordial.
Absalom his Son ] his Darling, his Tidling, his one Eye. Such another good Son was Barabbas, whcih signifies His Fathers Son, his white Boy, as we say, like as Absalom signifieth his Fathers peace, but it proved otherwise: as it likewise befell Eve, when she called her first-born Cain, and thought she had got a great boon from the Lord. But
David was disappointed: for Absalom proved like the Sea Pacifick, or calm, so it is called; but Captain Drake found it rough and troubleous above measure. Absalom would have done by David, if he could have come at him, as afterwards Amidas did with his Father Muleasses King of Tunes in Africa, whom he first dethroned, and afterwards put out his eyes. In Absalom was nothing good but his name; that may have a good name, the nature whereof is so ill, that it is not to be named: like as Levite. 20.17. abominable. Incest between Brother and Sister is called Ch • sed, or Kindness, per Antiphrasin.
Vers. 1. Lord, how are they increased that trouble me? ] He worthily wondereth at so sudden a change:
David was deserted by all almost, and had now as many enemies as till now he had subjects, excepting a few that stuck to him. Our Hen. 6. who had been the most Potent Monarch for Dominions that ever England had, was, when deposed, not the master of a Mole-hill: and served to show that mortality was but the stage of mutability.
Many are they that rise up against me ] Many, and many; by the Figure Anaphora: here is also in the Original an 〈 in non-Latin alphabet 〉 in the words, Tsarai in the former clause, and Gnalai in the latter: not unlike that doleful ditty of the Church, Lam. 5.16. Oi na lanu, chei chattanu, Woe to us that we have sinned: which is so elegant in the Original, that Mr. Will. Whately of Banbury (who used to be very plain in his preaching, and not to name a Greek, Latin, or Hebrew word) quoted it once in the Hebrew, as an Hearer of his relateth.
Vers. 2. Many there be which say of my soul ] These scoffs and sarcasmes Leniter volant, non leniter violant. David felt them as a murthering weapon in his bones. Psal. 42.3.10. and oft complaineth of them to God, Qui satis idoneus est patientiae sequester, as Tertullian phraseth it, who will see that his Saints shall lose nothing by their patience.
There is no help for him in God ] Salvation itself cannot save him: he is at that pass, that there is neither hope of better for him, nor place of worse: there is no help, health, or deliverance for him at all. The Hebrew hath a letter more than ordinary, to increase the signification. R. David rendereth it, Nullum auxilium, nullum auxilium, there is no help, there is no help for him: and interpreteth it, neither in this world, nor in the world to come. Thus haply his enemies argued from his sin in the matter of Uriab; concluding that God would not look at him therefore. But for that matter, he had soundly repented, and made his peace, 2 Sam. 12.13. & Psal. 51.1, 2. though this present cons piracy, and the trouble thereupon (which lasted six Months, saith Jerome ) was a part of the temporal punishment of that scandalous sin, 2 Sam. 12.10. But that it lay not upon his Conscience, it appeareth, in that on his Death-bed he regrateth it not, as he did his not punishing of Joab and Shimei; concerning whom he therefore leaveth his charge with his Son Solomon, 1 King. 2.5, 8.
Selah ] i.e. In truth, or Amen, saith Ibn-Ezra. The Hebrews at this day accordingly add to the end of their Prayers and Epitaphs, Amen, Selah, twice or thrice repeated. The Greek maketh it only a Musical Notion.
Vers. 3. But thou O Lord art a Shield for me ] And such a Shield as will never fail me: Prodente clypeo vulneratus sum, I am betrayed by my Shield, said Brasidus the Lacedaemonian, when he was wounded through it. David had a better Shield than so: better then that of Ajax, in Homer, which was 〈 in non-Latin alphabet 〉 ; better than that of Demosthenes, whereupon was written, Quod felix faustum{que} sit ; better than that of Sceva at the siege of Dyrrachium, wherewith he so long resisted Pompey's Army, that he had two hundred and twenty Darts sticking in it. — Densam{que} tulit in pectore sy • vam. God was to David a Shield round about him, as the Hebrew here hath it: and not a Shield only, but a Sun too, as Psal. 84.11. Hence it followeth,
My Glory ] Or, my Victory, Quia victor semper babet gloriam, faith Ibn-Ezra here, because a Conqueror is never without glory: such as was Caesar with his Veni, vidi, vici; and Cimon the Athenian, who twice in one day triumphed over the Persian Navy; and Hunniades, who fought five times in one day with the Turks, and five times foiled them, and put them to flight. Whereupon he was entertained, and welcomed home with most glorious acclamations of the people, some calling him the Father, some the Defender of his Country: the Soldiers their invincible General, the Captives their Deliverer, the Women their Protector, the Young-men and Children their most loving Father, &c.
And the lifter up of my head ] Giving me matter of mirth; and making me who was very sad, and thrown down with grief, joyful and cheerful. See Gen. 40.13, 20. Luk. 21.28. Jer. 52.31. Psal. 110.7.
Vers. 4. I cried unto the Lord with my voice ] I prayed aloud, and lustily; I roused up myself, and wrestled with God; and this was the ground of his courage, and confidence. So Ester, when she had fasted and prayed, put her life in her hands, and was fearless. So Christ, when being in an Agony, he had prayed more earnestly, went and met his enemies in the face; though before his Soul was heavy to the death, and he began to be out of the world, as the word signifieth, Matth. 26.37.
And he heard me out of his holy hill ] i. e. e suo sacrario & caelesti & terrestri, out of his heavenly and earthly Sanctuary. Zion signifieth a Sure-hold, a goodly Prospect; for that, from the top of that Hill a man might have seen all the Country over. And it was a type of Heaven, whence God seeth all, and heareth his. Lucian the Atheist feigneth, or fancieth, that there are certain chinks in Heaven, through which Jupiter at certain times only heareth his Suters: which times they who take not, pray to no purpose.
Vers. 5.1 I laid me down and slept ] My faith was above my fear: I knew whom I had trusted. No marvel I slept so soundly, seeing Antipater was by, and watched, said Philip of Macedon. We may better say so of Antipater our gracious Father. O the safety of Saint! He ever goes guarded with the peace of God within him, and the power of God without him, Phil. 4.7. 1 Pet. 1.5. and hence his Spiritual security. David will never break his sleep for any danger, or doubt of success. Peter was found fast asleep the night before he should have been executed, Acts 12.6. So was our Proto-Martyr in Queen Mary's days, Mr. Rogers; in so much as that, scarce with much shogging, could he be awaked, when he was called for to be burned. Some few years since, Mr. White of Dorchester, being a Member of the Assembly of Divines at Westminster, was appointed Minister of Lambeth; but for the present could get no convenient house to dwell in, but one that was possessed by the Devil. This he took; and not long after, his Maid sitting up late, the Devil appeared to her: whereupon in a great fright she ran up to tell her Master; he bad her get to bed, saying, she was well served for sitting up so late. Presently after the Devil appeared to Mr. White himself, standing at his beds feet. To whom Master White said, If thou hast nothing else to do thou mayest stand there still, and I will betake myself to my rest: And accordingly composing himself to sleep, the Devil vanished.
I awaked ] A Proverbial speech, as Mar. 4.27. Tamerlan could not sleep at all through care (though he endeavored it) the night before the mortal battle between him and Bajazet.
For the Lord sustained me ] Heb. Will sustain me. He hath done it, and I doubt not, but he will do it again: Experience breedeth confidence. He hath, he will, is an ordinary Scripture medium.
Vers. 6. I will not be afraid of ten thousands of people. &c. ] Quomodo timeret hominem homo in sin Dei posit us? saith an Ancient. See here in David the triumph of trust in God. David looketh not downward on the rushing and roaring streams of troubles that ran so swiftly under him, for that would have made him giddy; but steadfastly fasteneth on the power and promise of God All-sufficient, and is confident. This, the world wondereth at; but little do they know the force of faith, nor the privy armor of proof that the Saints have about their hearts. Achilles was said to be safe, because Stygearmat us: A Christian is Deo armatus, and therefore he walketh about the world as a Conqueror.
Vers. 7. Arise, O Lord, &c. ] If the Lord do but arise only, his enemies shall be scattered; those also that hate him shall flee before him, Psal. 68.1. And God will arise and harness, when his people put his promises in suit by their faithful prayers. This Moses knew, and therefore appointed the Priests, whensoever the Ark removed, to say, Rise up Lord. &c. Numb. 10.35. Commanders must pray before they lead on their forces to battle, as did Hunniades, and that late brave King of Sweden, more addicted to pray than to fight; according to that,
Save me, O my God ] David had many good old Soldiers about him, as the Cherethites, Pelethites, Gittites, and others that would stick to him — Animas{que} eapaces mortis, mighty men of War, and chafed in their minds, as a Bear robbed of her Whelps in the field; himself also was a man of War from his youth, 2 Sam. 17.8. and not used to be worsted; yet he flies to God for deliverance, and pleads the Covenant ( Save me, O my God ) which is that Alviarium Divini mellis, the Beehive of heavenly honey. So Psal. 119.94. I am thine, save me.
For thou hast smitten all mine enemies on the cheek-bone ] Thou hast given them a box on the ear, as Queen Elizabeth once did the Earl of Essex, turning his back upon her uncivilly, upon some discontent: Or, as some great man doth a mean fellow, with whom he scorns to fight. Thou hast sent them away with smart and shame enough. Job 16.10. Thou hast so handled them that now they may go seek their teeth in their throats, as the Proverb is. God's hand is a mighty hand, saith Peter, 1 Epist. 5.6. it is a fearful thing to fall into it, saith Paul Heb. 10.31. For who knoweth the power of his wrath, saith Moses, Psal. 90.11? His enemies are sure to speed worse than did Dares in Virgil, whom when he had been well beaten by old Entellus, his fellows led away
Vers. 8. Salvation belongeth unto the Lord ] Here is much in few. Fulgentius saith, that the most golden sentence is ever measured by brevity, and suavity. Brevis & suavis, plane{que} aurea est haec sententia. Salvation in the full extent of it (and it is very comprehensive) is of the Lord. It properly denoteth the privative part of man's happiness, freedom from evils and enemies of all sorts. But it importeth the positive part also, fruition of all good: and all is from the Lord, he alone is the chief efficient and Author of all, the true Sospitator, the 〈 in non-Latin alphabet 〉 which saith Tully, is a word so emphatical, that other Tongues can hardly find another word fit to express it. See the Note on Jon. 2.9.
Thy blessing is upon thy people. Selah ] Or (prayer-wise) Let thy blessing be upon thy people: Etiam qui imprudenter ad Absalomum desciverat, even upon those also who have foolishly taken part with Absalom against me (thus David prays for his Rebels, as Christ and Stephen afterwards did for their Persecutors and Murderers) but especially upon those that do yet adhere unto me, and are shortly to fight for me. David knew that victory is of the Lord, and must be got by prayer. For it Queen Elizabeth could say, Cui adhaereo praeest, He whose part I take shall get the better, how much more may the Lord of Hosts say so? This, the people also knew and therefore persuaded David not to venture his person amongst them in the Field, but to stay at home and pray for them, 2 Sam. 18.3. It is better, say they, that thou succor us out of the City: thence shalt thou help us, or cause us to be helped; that is, thy prayers shall prevail with God for our assistance, as the Rabbins sense that text.
Solah ] or, so be it, Hoc ratum, firmumq, esto. See verse. 2.
PSAL. IV.
TO the chief Musician ] Or, to the most excellent Music-master, to the chief Chaunter Asaph, was this, and some other Psalms, committed, that they might be sung in the best manner, and with greatest care. So Alexander on his Death-bed left his Kingdom 〈 in non-Latin alphabet 〉 , Optimatum optime, to him that should be the best of the best. 〈 in non-Latin alphabet 〉 was Tully 's Motto, that is, strive to excel others, to crop off the very top of all virtues. as Scipio is said to have done; to be best at anything, to be careful to excel in good works, Tit. 3.8. and to bear away the bell, as we say, in whatsoever a man undertaketh.
On Neginoth ] i.e. Instrumemta pulsatilia, stringed Instruments, such as are to be touched, or plaid upon with the hand. Lord, saith Nazianzen, I am an Instrument for thee to touch. Let us lay ourselves open to the Spirits touch; and so make music.
Vers. 1. Here me when I call, O God of my righteousness ] that is, O thou righteous Judge of my righteous Cause, and of my good Conscience. David speaketh first to God, and then to men: This is the right method. We therefore speak no better to men, because no more to God. It is said of Charles the Fifth, that he spent more words with God than with men. When we are vilified, and derigrated by others, as David here was, let us make God acquainted with our condition, by his example. But why doth David beg audience, and mercy, in general only, and not lay open to God his particular grievances? Surely because he looked upon the favor of God as a complexive blessing, that perfectly comprehendeth all the rest; as Manna is said to have had all good tastes in it. For particulars, David was content to be at God's dispose. I humbly beseech thee, that I may find grace in thy sight, my Lord, O King, said that false Ziba to David, 2 Sam. 16.4. q. d. I had rather have the Kings favor than Mephibosheth’s Lands. David really had rather have God's love and favor than all this worlds good: and therefore so heartily beggeth it above anything.
Thou hast enlarged me when I was in distress ] Heb. Thou hast made roomth for me. Hoc autem in Prophetia dictum est, saith R. David this was Prophetically spoken. Thou hast, that is, thou wilt enlarge me who am now in distress. God will surely be nearest unto his in their greatest straights: and because they have made him the God of their Mountains, he will be the God of their valleys also.
Vers. 2. O ye sons of men ] Ye Grandees. Psal. 49.3. who think to carry all before you with those big looks, and bubbles of words; ye who are potent at Court, and therefore insolent above measure. David having poured out his heart to God in prayer, takes heart of grace thus freely to bespeak these great ones his enemies.
How long will ye turn my glory into shame?] i. e. attempt to put me beside the Kingdom, whereunto God hath designed and destined me? You think, belike, to jeer me out of my right, and by casting upon me Cart-loads of Calumnies, and contumelies, to make me desist, and hang up my hopes. But it is otherwise, believe it, Psal. 14.6, 7. ye have shamed the counsel of the poor, because the Lord is his refuge. But will he therefore give over praying? No, for in the next words he falls on, and says, O that the Salvation of Israel were come out of Zion, &c.
How long will ye love vanity? &c. ] i. e. trouble yourselves to no purpose, whiles ye plot, and plow mischief to him who is blessed, and shall be blessed ingratiis vestris? you love, you seek: that is, you both inwardly affect wickedness, and outwardly act it; but all in vain,
Vers. 3. But know that the Lord hath set apart him that is godly ] Quod separatum asseruerit, that God hath destined mine head to the Diadem of the Kingdom, and therefore it shall not be in your power to hinder me: Since voluntas Dei, necessitas Rei, and this I would have you to know, and rest assured of. Let us be no less confident of the Crown of Glory, Luke 12.32. Fear not little flock, for it is your Fathers good pleasure to give you a kingdom. And 2 Tim. 2.19. The foundation of God abideth sure, having this double seal, i. e. The Lord (for his part) knoweth who are his; and we, for our parts may know, that if we but name the name of the Lord in prayer, and depart from evil, we shall certainly be saved.
The Lord will hear when I call unto him ] Being that I am a godly man, a gracious Saint, one that have obtained mercy, and am thereby made merciful to others, (for so much the word signifieth) I doubt not of audience and acceptance in Heaven. God regards not the prayer, if the person be not right. For Witches some plead, that they use good prayers: in answer whereunto one saith well, Si magicae, Deus non vult tales: si piae, non per tales. God heareth not good prayers from a bad man; as that State in story would not hear a good motion from an ill mouth: or, as we cannot endure to hear sweet words from a stinking breath. The blood of a Swine might not be offered in Sacrifices, though better to look upon than the blood of a Sheep.
Vers. 4. Stand in awe and sin not ] Be stirred, or commoved, or troubled. Tremble and sin not. But nowadays the Word and the World too is altered; for men sin and tremble not; being arrived at that dead and dedolent disposition of those Heathens who were past feeling, Ephes. 4.18, 19. St. Paul rather alludeth to this text, Eph. 4.6. than citeth it as some think.
Commune with your own heart upon your bed ] Advise with your Pillow what you have to do in a business so important, as the practice of Repentance, whereunto I am now exhorting you. Here then examine yourselves, prove your own selves, as 2 Cor. 13.5. Sift you, sift you, Zeph. 2.1. Recoil, turn short again upon yourselves, thrust your hands into your bosoms, as Moses did, and took it out again Leprous, white as snow. Take a review of your hearts and lives, converse with yourselves; a wise man can never want with whom to discourse, though he be alone. But as it is a sign that there are great distempers in that Family where Husband and Wife go divers days together, and speak not the one to the other: so in that Soul that flieth from itself, and can go long without Self-examination. A good man's business lieth most within doors, and he taketh the fittest time (night or day) for the better dispatch of it, though thereby he abridge himself of his Natural rest. Mr. Bradford, the young Lord Harrington, and sundry others, kept Journals, or Day-books, and oft read them over, for an help to Humiliation.
And be still. Selah ] Or, make a pause, dwell upon the work of self-examination till you have made somewhat of it, till you have driven it up to a Reformation; as Lam. 3.39, 40. Let us try, and turn. The word signifieth Be dumb; and hereupon all our Silentiaries have founded their superstitious opinions and practices; such as were those old Monks of Egypt, who saith Cassian, were umbrarum more silentes & 〈 in non-Latin alphabet 〉 as speechless as Ghosts. So the Carthusian Monks at this day, who speak together but once a week. Some kind of Anabaptists also will not speak a word to any, but those of their own Sect.
Vers. 5. Offer the sacrifices of righteousness ] Confess your sins, and slay them; run to him who is the propitiation, Jesus Christ the righteous, present your bodies a living Sacrifice, bring a contrite spirit; to do good, and to communicate forget not, &c. else you offer the sacrifice of fools, as Eccles. 5.1. and not of righteousness, here. The Chaldee hath it, Domate concupiscenti as, sacrifice and subdue your lusts.
And put your trust in the Lord ] It is well observed, that God brings men home by a contrary way, to that they fell from him. We fell from him by distrust, by having him in a jealousy, as if he aimed more at himself than at our good. We return to him by having a good conceit of him, that he loves us better than we can love ourselves, and therefore that we ought to put our trust in him, both in life and death.
Vers. 6. There be many that say, Who will show us, &c. ] This is Vox populi, the common cry: Studium improborum vagum, good they would have, but pitch not upon the true good. It was well observed, that he who first called Riches Bona, goods, was a better Husband than Divine; but the most are such Husbands. O siquis daret ut vide • mus bonum! Who will help us to a good bargain, a good estate? &c. but God the chief good is not in all their thoughts; they mind not communion with him, or conformity to him, which is the Bonum hominis, Mic. 6.8. the totum hominis, Eccles. 12.13. the one thing necessary, though nothing is less thought upon. What are these outward comforts, so much affected, and admired, saith Plato, but Dei ludibria, banded up and down like Tennis Balls, from one to another? A Spiritual man heeds not wealth, or at least makes it not his business. What tell you me of Money, saith Paul? I need it not, but to further your reckoning, Phil. 4.1. And David having spoken of those rich and wretched people that have their portion herein all abundance, Psal. 17.14. concludeth, I neither envy their store, nor covet their happiness: it is enough for me, that when I awake, so. at the Resurrection of the just, I shall be full of thine Image, verse. ult. Christ, who had all riches, scorned these Bona scabelli, earthly riches; he was born poor, lived poor, died poor; for, as Austin observeth, when Christ died he made no will &c. and as he was born in another man's house, so he was buried in another man's tomb; And yet he was, and still is, God blessed forever. Cicero indeed writing to Atticus, would have one friend wish to another three things only, viz. to enjoy Health, possess Honor, and not suffer Necessity. How much better Paul's with, Grace, Mercy, and Peace? or David's desire here?
Lord lift thou up the light of thy countenance upon us ] One good cast of God's countenance was more to David than all this Worlds wealth than a confluence of all outward comforts and contentments. He had set up God for his chief good, and the light of God's loving Countenance was the guide of that way that leadeth to that good; and hence his importunity; he cannot draw breath but in that air, nor take comfort in anything without God's gracious aspect, and some comings in from Christ. It is better, saith one, to feel God's favor one Hour in our repenting Souls, than to sit whole Ages under the warmest Sun-shine that this world affordeth. Saith not David so much in the next words?
Vers. 7. Thou hast put gladness into my heart, more than, &c. ] Joys unspeakable, and full or glory, 1 Pet, 1.8. We read of some godly men that they have been overwhelmed with Spiritual joy, till they have cried out, Hold Lord, stay thine hand. I can bear no more: like weak eyes, that cannot endure to bear the light. Indeed, this is not every good man's case, witness that saying of sweet Master Bain, I thank God in Christ, sustentation I have, but suavities spiritual I taste not any. And that of holy Rolloc, Whiles I live I never look to see perfect Reformation in the Church, or to feel perfect ravishing joys in mine heart. But those God's people have, are far beyond all Carnal comforts.
Than in the time that their Corn, &c. ] These indeed are the precious fruits of the earth, Jam. 5.7. but they seal not up special favor. A man may have together with them animam triticeam, as that rich fool had. Animas etiam incarnavimus, as a Father complaineth. These outward things are got within men, and have stolen away their warmest and liveliest affections from God: Not so in the Saints; They must have God, or else they die. The people mourned, and put on black, when they heard that God would not go with them himself, but send an Angel with them, Exod. 33.2, 3. And when great gifts were sent to Luther, he sent them back again with this brave speech, I will not be put off with these poor things: I look for better. Let God bestow himself upon me, and it sufficeth. As with Manna there fell a dew, so to a good Soul, together with Corn and Wine (be it more or less) there is a secret influence of God, which the carnal heart is not acquainted with. A fly cannot make that of a Flower, that a Be can do. The treacherous Shechemites had plenty of Corn and Wine, Judge. 9.27. but having not the grace of God withal, they were soon after destroyed by Abimelech.
Vers. 8. I will both lay me down in peace and sleep ] Heb. In peace together will I lie down and sleep; that is, saith the Syriac interpreter, Non solum cubabo sed etiam Dormiam, I will not only lie down, but also sleep; which many cannot do for fears and cares, those Gnats that keep them waking. The Arabic hath it, I sleep as securely in adversity as those can that are in prosperity. Others thus, I will lay me down together with the joy before spoken of, and confidence in God: this shall be my Bed-fellow; and then I am sure to rest sweetly and safely. For, Thou Lord only makest, thou settest me in safety, thou givest to thy beloved sleep, Psal. 127.2. that is, extraordinary quiet refreshing sleep, as the learned note upon the Aleph quiescent in 〈◊〉 which is not usual.
PSAL. V.
TO the chief Musician ] See on Psal. 4. title.
Upon Nehiloth ] Upon Wind-instruments. Pneumatica, tribulata. The Rabbins say that this Psalm was made and appointed to be sung concerning Doeg and Ahithophel.
Vers. 1. Give ear to my words, O Lord ] David knew him to be a Prayer-hearing God, Psal. 65.2. and that his ears were always open (as the doors of the Roman Aediles were) to hear complaints and requests; hence this prayer.
Consider my meditation ] i. e. the conception of my soul uttered with a low voice, ( Murmur meuns. Hieron.) but with most vehement affection. All this, the Hebrew word importeth.
Vers. 2. Hearken unto the voice of my cry ] He thrice repeats the same request, to show the greatness of his grief and the necessity of help from Heaven. Let mind and mouth, spirit and speech, go together in prayer, and then its right, the voice of the Heart is simply necessary: Moses cried to God at the red Sea, though he said nothing. The voice of the lips is of great use also. 1. For preventing of distraction. 2. For exciting devotion.
My King ] And therefore help O King, as she said, 2 King. 5.24. And my God ] who art in covenant with me, both offensive and defensive.
For unto thee will I pray ] Thou art the proper object of Prayer, as being Omnipresent, Omniscient, Omnipotent: and a God in covenant with thy people.
Vers. 3. My voice shalt thou hear in the morning ] That fittest season, usually, for Prayer, or any other serious business: The very Heathens chose the morning chiefly for Sacrifice, as Nestor in Homer, the Argonauts in Apollonius. The Persian Magi sang Hymns to their God's at break of day, and worshipped the rising Sun. The Pinarii and Potitii (certain Idolatrous Priests) sacrificed every morning and Evening to Hercules upon the great Altar at Rome. The Jews counted and called it an Abomination of desolation, if at any time the Morning and Evening Sacrifice to the Lord were intermitted: So should Christians, if they offer not unto him twice a day at least, viz. Morning and Evening prayers and praises. Mass and Meat hinder no man's thrift, say the very Papists. A whet is no let, a bait by the way hindereth not the journey: so neither doth prayer in a morning hinder a man's business, be it never so hasty or weighty, but furthereth it rather. Cardinal Wolsie, though he were Lord Chancellor, when he came in a morning out of his privy Chamber, would not go abroad till he had heard two Masses, nor go to bed at night with any part of his service unsaid, no not so much as one Collect. Mohammedans, what occasion soever they have by profit or pleasure, pray constantly five times a day. Christians have a charge to continue instant in prayer, and to let all business wait upon it, Rom. 12.12. with Act. 6.4. David knew that if prayer stand still, the trade of godliness standeth still. He therefore will be up and at it betimes, and rather break his sleep than leave such a duty undone.
In the morning will I direct my prayer unto thee, and will look up ] Or, look out, spy like a Watch-man. Two Military words the Prophet here maketh use of; he would not only pray, but marshal up his prayers, put them in array. And when he had done, he would be as a Spy upon a Tower, to see whether he prevailed, whether he got the day. Some men pray of course, or as a task, but never look after their prayers, or mark what answer: This is very great folly and oscitancy. Who sends forth a Ship, and waits not for the return thereof? Who shoots an Arrow, or casts a Boul, and looks not where it lights? Prayer is the Souls Arrow, Angle, Seed, Dove, Messenger, &c. And they that take not notice how they speed, deal as scofling Pilate did, who scornfully asked Christ, What's truth? but stayed not for the answer. If God shall hearken what David speaketh, David must likewise hearken what God will speak. He must look up to God, if God shall look out of himself to David; since he humbleth himself to behold things done in Heaven, Psalm 113.6. by a wonderful condescension; how much more then to look upon man that is a Worm, and the Son of man that is a Worm, Job 25.6. Tantus, tantillum?
Vers. 4. For thou art not a God that hath pleasure in wickedness ] As the Kings of the Earth have, saith R. Solomon. Alexander the Great promising a Crown of one hundred and eighty pound to those of his Guests that drank most, caused one and forty to kill themselves with drinking for that Crown. King Charles the Ninth of France, gave one Albertus Tudius, an Hucksters Son, six hundred thousand Crowns, to teach him to swear with a grace. But God perfectly hateth wickedness, and wicked persons. There were more remarkable expressions of God's anger upon man's sin, in the dead body of a Man, than of a Beast, Numb. 11.31. The one made unclean but till the evening, the other, seven days. God hateth sin worse than he doth the Devil, for he hateth the Devil for sins sake, and not sin for the Devils lake. He hateth sin naturally in whomsoever, like as we hate Poison, whether it be in a Toad, or in a Princes Cabinet. We read of Antipathies in Nature betwixt the Elephant and the Boar, the Lion and the Cock, the Horse and the Stone Taraxippe, &c. but nothing so great, as betwixt God the chiefest good, and sin the utmost evil. Let us be like affected to our heavenly Father, as dear Children, abhorring that which is evil, Rom. 12.9. hating it as we do Hell itself, so the Greek word there signifieth, abandoning it, and abstaining from all appearance of it, as it is Offensivum Dei, & aversivum à Deo, an offense against God, 〈◊〉 a breach of his Law.
Neither shall evil dwell with thee ] Heb. sojourn with thee, or be harboared as a Guest, much less as an home-dweller. Peter Martyr out of Nathan's Parable observeth, that Lust was but a stranger to David, that lodged with him for a night only. Though corruption may intrude upon us, and enter, yet it may not be harboured, and dwell with us; lest the Trave • our become the man of the house.
Vers. 5. The foolish shall not stand in thy sight ] Heb. before thine eyes, as thy Favorites and Attendance. Those furious, vain-glorious Mad-caps, as they call them, Roysters, Royoters, Roaring-boys, as they delight to call themselves by a woeful Prolepsis of the present for the future. The word is used for mad, or raving with folly, Eccles. 2.2.12. & 7.9. & 10.13. Isa. 44.25. Psal. 75.5. & 73.3. God hath no need of such Mad-men as Achish King of Gath said, when they brought David before him, and he feigned himself distracted. We likewise must have no fellowship with such, Eph. 5.11. but reprove them rather.
Thou hatest all workers of iniquity ] Though they not only act it, but art it, polish and trim their sin, that it may seem less heinous, as Hypocrites do, who hide their wickedness with no less subtle slights, than Rachel hid the Idols, Rahab the Spies. But God will detect and detest them. See the Note on verse. 4.
Vers. 6. Thou shalt destroy them that speak leasing ] Whether in jest or earnest, those that lie in jest, will without repentance go to Hell in earnest. And for the officious lie, some think it no fault: whereas Gal. 1.10. we must not speak truth to please men, much less may we lie. the truth is, all lies are pernicious, and all Liers will be destroyed, but especially those that have • aught their tongues to speak lies, Jer. 9.5. that take fast hold of deceit, Jer. 8:5. so that they cannot be got off without striving: such an one was Doeg, Saul, &c.
The Lord will abhor the bloody and deceitful man ] Heb. the man of blood: for blood hath so many tongues as drops to cry for vengeance, Gen. 4. and God makes inquisition, Psal. 9.12. commanding that Murderers should be drawn from the Altar to the Slaughter, Exod. 21.14. This made King James say, that if God did leave him to kill a man, he would think God did not love him. As for deceitful persons. the Lord is the avenger of all such, 1 Thess. 4.6.
Vers. 7. But as for me ] Who am conscious of none of these foul and flagicious practices. The upright shall dwell in God's presence, Job 12.16. Psal. 140.13. not so the hypocrite and ungodly. He is like a Vagabond begging at the Gate, and not knowing whether the Master of the house is providing for him an Alms, or a Cudgel.
I will come into thine house, &c. ] He knew that the Ark and Mercy-seat were never separated.
And in thy fear will I worship, &c. ] The fear of God is, 1 Servile; this David meaneth not. 2 Filial or amicable. And this again is, either Timor culpae, fear to offend so good a God, and to forget his favor, Prov. 8.13. Or, Timor cultus, the fear that is to be expressed in our addresses to Almighty God, that reverential godly fear, Jer. 5.22. Heb. 12.28. Psal. 2.11. and here. Thus the very Angels make their addresses to the most high God, with greatest self-abacements, Isa. 6. How much more should we silly and sinful Creatures? Omnino oportet nos orationis tempore curiam intrare coelestem (saith Bernard ) in qua Rex regum stellato sedit solio, circundante innumerabili & ineffabili beatorum spirituum exercitu. Quantâ ergo cum reverentiâ, quanto timore, quanta illuc humilitate ascedere, debet e palude sua procedens & repens vilis renuncula? that is, at prayer time we should enter into the heavenly Palace, where the King of Kings fitteth in a stately Throne, environed with an innumerable company of Angels and Saints. With how great reverence therefore, godly fear and humility should a poor paltry Frog come, who is newly crawled out of his guzzle?
Vers. 8. Lead me, O Lord, in thy righteousness ] that is, in thy faithfulness, and according to thy promise in that behalf made unto me, to be my God and guide even unto death, to lead me in the way everlasting, to direct my footsteps in thy fear, &c. Deduc me ut non titubem, saith R. David, Lead me, that I stumble not; or if I do, yet that I fall not: for he that stumbleth and falleth not, gets ground.
Because of mine enemies ] Or, because of mine observers, who narrowly watch for my halting, that they might blaspheme thee, and thy religion, through my default, 1 Sam. 18.9. Saul fixed his eyes upon David, but for no good to him. So 1 Pet. 2.12. & 3.2. wicked men spy, and pry accurately (as the word signifieth) into the courses of God's people, to see what evil they can find out and fasten on. We should therefore walk exactly, Ephes. 5.15. and pray earnestly, as here.
Make thy way straight before my face ] Remove all rubs and Remoraes, and lay all plain and level, that I may walk and not be weary, run and not faint, Isa. 40. ult.
Vers. 9. For there is no faithfulness in their mouth ] Or, stedfastness, nothing that a man may bind or build upon, so slippery they are and untrusty.
Their inward part is very wickedness ] Heb. Woful evils, heavy annoyances; their hearts are the Devils Store-houses.
Their throat is an open Sepulcher ] And so, more dangerous than if it were shut, saith Ibn-Ezra here. In these open Sepulchers sending out much noisome stench, they frequently bury the good names of their betters. But the comfort is, that there shall one day be a Resurrection as well of names as of bodies. This the Apostle accommodateth, ( Rom. 3.13.) to the universal corruption of Mankind; and well he might, for as much as by Nature there is never a better of us: but as there were many Marii in one Caesar, so are there many Doeg's and Absolom's in the best of us all. As in water face answereth to face, so doth the heart of a man to a man.
They flatter with their tongue ] The Apostle, Rom. 3.13. rendereth it: With their tongues they have used deceit. And it is remarkable, that in the Anatomy of a Natural man there he stands more on the Organs of Speech, Tongue, Lips, Mouth Throat, than on all the rest of the Members.
Vers. 10. Destroy thou them, O God ] Heb. Condemn them as guilty. They were God's enemies no less than David's, and implacable, incorrigible: and hence he so prayeth against them Est Prophetia, non malediction, saith Austin.
Let them fall by their own counsel; ] As it befell Ahithophel, Haman, the Powder-Traitors. Or, let them fall from their own counsels, i.e. not be able to effect their evil designs, but defeated, frustrated.
Cast them out, &c. ] Let those who were once a terror, now be a scorn. for they are even ripe for ruin, as having added rebellion to their sin, Job. 34.37.
For they have rebelled against thee ] And so are more thine enemies than mine: which maketh me so earnest against them, being swallowed up with a zeal of thy glory.
Vers. 11. But let all those that put their trust in thee rejoice ] Joy is the just man's portion, & contra, Hos. 9.1. Isa. 65.13, 14. and according to the measure of his faith, so is his joy, 1 Pet. 1.8.
Let them ever shout ] or, shrill out, set up their Note as a Peacock doth, which hath his name in Hebrew from this root.
Because thou defendest them ] Heb. Thou over-coverest them with thy sure defense, for upon all the glory shall be a defense. And there shall be a Tabernacle for a shadow in the day time from the heat, and for a place of refuge, and for a covert from storm, and from rain, Isa. 4.5, 6. The Ram-skins covering the Ark from the violence of wind and weather, figured out Christ's protecting his people.
Let them also that love thy name ] As all the Virgins do who have smelt Christ's name as an Ointment poured out, Cant. 1.3. See the Note there.
Be joyful in thee ] Heb. exult, and leap for joy, as if they were dancing Levalto's. Thus Dr. Taylor the Martyr, fetched a frisk, and danced when he was near unto the place where he should be burnt. Rabbi Zabdi Ben Levi repeated this verse when he was at point of death. Another, that in Psal. 32. For this shall everyone that is godly pray unto thee. A Third, that in Psal. 84. One day in thy Courts is better, &c. A Fourth, that in Psal. 31. O how great is thy goodness, &c.
Vers. 12. For thou Lord wilt bless the righteous ] yea the righteous man shall abound with blessings, Prov. 28. 20. yea God will bless all them that bless him, Gen. 12.3. or that but give him a cup of cold water, Mat. 10.
With favor ] Or, goodwill; Qua praecedit nostram bonam voluntatem, saith Augustine.
Wilt thou compass him ] Or, encircle him as with a Crown, and so make them higher than the Kings of the earth, Psal. 89.27. whose Crowns cannot keep their heads from aking, but fill them with cares; which made one King cry out, O vilis pannus, &c. and another spake this to his Crown,
As with a shield ] A piked-shield, such as doth circuire tres partes hominis, compass about three parts of a man, saith R. Solomon on this Text. Shields and Bucklers' besides other Bosses for ornament, had one great Boss in the middle with a sharp pike in it for use, to pierce and wound the adversary. See Job 15.26. God will be all in all to his People; Crown, Shield, &c. they may therefore well enough rejoice, shout, leap, as in the former verse.
PSAL. VI.
TO the chief Musician on Neginoth ] See Psal. 4. Title.
Upon Sheminith ] or upon the eight, i.e. Intentissimo sono & clarissimo voice, to be sung aloud. An Eight is the highest Note in Music. See 1 Chron. 15.21. Others say, that hereby is meant the Base and Tenor, as fittest for a Mourner.
Vers. 1. O Lord rebuke me not in thine anger ] In this and some other Psalms, David begins so heavenly, ends so merrily, that one might think they had been composed by two men of a contrary humor, as Moulin observeth. Every new man is two men, Rom. 7. The Shulamite hath in her as it were the company of two Armies, Cant. 6.13. The Lord also chequereth his Providences white and black, he speckleth his work; (represented by those speckled Horses, Zach. 1.8.) Mercies and Crosses are inter-woven.
Neither chasten me in thy hot displeasure ] Chastened, David desires to be, as Jer. 10.24. 1 Cor. 11.32. Heb. 12.7, 8. But in Mercy, and in measure, 1 Cor. 10.13 Fury is not in me, saith God, however it may sometimes seem to be, Isa. 27.4. Of furious people the Philosopher giveth this Character, that they are angry, 〈 in non-Latin alphabet 〉 against those whom they should not. 2 〈 in non-Latin alphabet 〉 for matters they should not. 3 〈 in non-Latin alphabet 〉 more than they should be. But none of all these can be affirmed of God. Anger is not in him secundum affectum, but seemeth so to be secundum effectum, when he chideth and smiteth (as angry people use to do) when there is no other remedy, 2 Chron. 36.16. his anger is in Scripture put, 1 For his threatenings, Hos. 11.9. Jon. 3.10. 2. For his punishments, Mat. 3.7. Rom. 2.8. But as God therefore threateneth that he may not punish, Amo. 4.12. so in the midst of Judgment he remembereth Mercy, and it soon repenteth him concerning his people.
Vers. 2. Have mercy upon me, O Lord ] As the woman in story appealed from Philip to Philip; so doth David fly from God's anger to God's grace; for he had none else in Heaven or Earth to repair to, Psal. 73.25. he seeks here to escape him, by closing with God, and to get off, by getting within him.
For I am weak ] or crushed, gnashed, extremely dejected with sickness of body and trouble of mind. Basil expounds it of his soul sins into which he fell of infirmity, and for which he was threatened with Judgments by the Prophet Nathan.
O Lord heal me ] On both sides heal my soul, for I have sinned against thee, Psal. 41.4. heal my body which is full of dolours and diseases, Psal. 107.18.20. for thou art Jehovah the Physician, Exod. 15.26. Heal mine estate, which is very calamitous by reason of mine enemies, who wish my death, and would gladly revel in my ruins. See Hos. 6.2. Isa. 30.26.
For my bones are vexed ] viz. by reason of my leanness, and long lying. For albeit the bones of themselves are insensible, and ache not. yet the membranes and tunicles do, that compass the bones.
Vers. 3. My soul is also sore vexed ] This was worse than all the rest. A light load to a raw shoulder is very grievous. A little water in a leaden vessel is heavy, so is a little outward grief to a laden soul. Hence Job so complaineth, and Jeremy prayeth; be not thou a terror unto me, O Lord; and then I much matter not what becomes of me.
But thou, O Lord, how long?] soil. Wilt thou stand off, and not hast to my help? This is plena affectus Reticentia, an emphatical and affectionate Aposiopesis, such as is ordinary with those that are in pain, and durance.
Vers. 4. Return, O Lord, deliver my soul ] He calleth hard upon Jehovah, which sweet name of God he hath now five times in these four first Verses made use of, as one that knew, and could improve the full import of it. Here David begs of him to return, not by change of place, for God filleth all places (being
But Miserationis serenitate by a beam of his mercy, and by a dispensation of his gracious providence, altering his condition for the better, Deut. 30.9. Act. 15.16.
O save me for thy mercies sake] Quàm pulcherrime ista supplicatio propriis & proficicuis sermonibus explicatur, saith Cassiodore concerning this text, i.e. How finely and fitly is this request set forth? David pleadeth not Merit, but humbly craveth Mercy. The Heart (that piece of proud flesh) must be brought to such a temper and tameness, as to crouch to God, for the crumbs that fall from his table.
Vers. 5. For in death there is no remembrance of thee ] Some Heathens were of opinion that when a man died all died with him; neither was there any further sense of weal or woe forever. Socrates doubted, but Aristotle affirmed it to be so, for ought he knew. Eusebius and Augustine make mention of certain Arabian Heretics, who held that the Soul died with the Body, and so remained dead till the last day, and then they revived with the resurrection of the body. This was long since exploded for a foul error, contrary to that which the Scripture holdeth forth in many places. All that David would say here is, that dead men remember not, that is, they mention not God's worthy Acts; to the quickening of others; their praises cannot provoke other men to believe in God, or serve him, as in their lifetime they might, therefore David would fain live to do more good. A certain Martyr going to suffer said, he was sorry that he was going to a place where he should do God no more work, but be receiving wages only. Domine si adhuc populo tuo sim necessarius non recuso laborem, said a dying Saint, Lord, if I may be yet useful to thy people, I should be very well content it might be so. See Isa. 38.18.19. David and Hezekiah prayed hard that they might not yet die, lest Religion, and the true Worship of God, which they had begun to vindicate and establish, should by their decease fall to the ground, through the wickedness of their survivers and successors.
In the grave who shall give thee thanks? ] scil. Palani & cum aliis, saith Ibn-Ezra, openly and exemplarily, in the company of others. Some render it, In Hell who shall confess to thee? Hereby is shown the fear of God's Children (saith Diodate ) anguished by the feeling of his Wrath, least they should die out of his grace unreconciled, and by that means be excluded and debarred from their desired aim, to be everlastingly instruments of his glory. But it is better to take Sheol here for the place and state of the dead, after their dissolution; though Dilrio will needs have it to be always in Scripture meant of Hell: which if it be so, then why should Job so earnestly desire to be hid in it, chap. 14.13. That was a singular example of Paul the Hermit, who though dead, seemed to be serving God, and affected those that beheld him. For he was found (saith Jerome ) dead kneeling upon his knees, holding up his hands, lifting up his eyes; so that the very dead corps seemed yet, by a kind of religious gesture, to pray unto God.
Vers. 6. I am weary with my groaning ] I have labored therein, even unto lassitude. There must be some proportion between our sin and our sorrow. A storm of sighs at least, if not a shower of tears; some sorrow is above tears, some constitutions are dry, and will not yield tears, and in such case dry sorrow may be as available as wet. She that touched the heth of Christ's Garment only was as welcome to him as Thomas, who put his fingers into the print of the nails.
All the night make I my bed to swim ] So one hours sin brought many nights pain. Did we but fore-think what sin will cost us, we durst not but be innocent. But nowadays (saith a reverend Writer) weep a man may not, for disfiguring his face; fasting is thought Hypocrisy and shame; and when his panch is full, then as Priests with their drunken Now is said Matins, and belched out, Eruct avit cor meum verbum, with good devotion as they thought; so he blusters out a few blustering words, and thinks it repentance sufficient, &c. Another descants thus upon the text. As in Sicilia there is Fons Solis, the Fountain of the Sun, out of which at Mid-day, when the Sun is nearest, floweth cold water; at Midnight, when the Sun is further off, floweth hot water: So the Patriarch David's head is full of water, and his eyes a fountain of tears, who, when he enjoyed his health as the warm Sun-shine, was cold in confessing his sins. But being now visited with sickness, his reins chastising him in the night season, he is so sore troubled, and withal so hot, and so fervent, that every night he washeth his bed, and watereth, nay even melteth his Couch with tears. &c. A third makes this good Note upon these words; The place of David's sin (his Bed) is the place of his repentance, and so it should be; yea when we behold the place where we have offended, we should be pricked in heart, and there again crave him pardon: As Adam sinned in the Garden, and Christ sweat bloody tears in the Garden; sanctify by tears every place which we have polluted by sin, and let us seek Christ Jesus in our Bed, with the Spouse in the Canticles, who saith, In my bed by night I sought him whom my soul loved, Cant. 3.1.
I Water my Couch with my tears ] By Couch some understand that whereon David lay in the day time for ease and refreshing, the same perhaps which David arose off when he beheld Bathsheba washing herself; where began his misery, 2 Sam. 11.2. Others take it for his Pallet, his under-bed, which he also watered by the abundance of his penitent tears. Ainsworth rendereth it, I water, or melt my bed-stead. These are all excessive figurative speeches, to set forth the greatness of his grief, and the multitude of his tears. Weeping becomes not a King, saith Euripides. But King David was of another mind, and so was he who said
Tears instead of Gems were the ornaments of David's bed, saith Chrysostom.
Vers. 7. Mine eye is consumed ] Heb. gnawn, moth eat • n. That eye of his that had looked, and lusted after his Neighbors Wife, is now dimmed, and darkened with grief and indignation, he had wept himself almost blind; as it is storied of Faustus the Son of King Vortiger by his own Daughter, that he wept himself stark blind for the abominable incest of his Parents.
It waxeth old ] or, is sunk in my head. Doth not do its office, but is become like an old dusty window that lets in little light. An heavy affliction to those whose eyes have been loop-holes of Lust, and windows of wickedness, the remembrance whereof is a thorn to their blind eyes, and puts them to grievous pain, especially when their enemies shall have got it by the end, as David's had his ill pranks, and spared not to lay it in his dish.
Vers. 8. Depart from me all ye workers of iniquity ] What a strange change is here all on the sudden? well might Luther say, Oratio est birudo animae; Prayer is the Leech of the Soul, that sucks out the venom and swelling thereof. Prayer, saith another, is an Exorist with God, and an Exorcist against sin and misery. The Prophet I saiah calleth it a Charm, chap. 26.16 because it lays our Soul-distempers, and like David's Harp, drives away the evil spirit that is upon us. Pray therefore when out of order, though not so fit to pray, fall upon the duty by David's example here, and that will further fit thee for the duty. Thy leaden lumpish heart cast into this holy fire, will heat and melt. Quoties me oratio, quem poee disperantem susceperat, reddidit expultantem & pr • sumentem de venia, saith Bernard? How oft hath prayer found me despairing almost, but left me triumphing and well assured of pardon? The same in effect saith David here, Depart from me, &c. What a word is that to his insulting enemies, Avoyd, come out, vanish. These be words used to Devils, and dogs, but good enough for a Doeg, or a Shimei. And the Son of David shall say the same to his enemies, when he comes to Judgment.
For the Lord hath heard the voice of my weeping ] Tears then have a voice (as well as Blood hath) and God hath an Ear for them. And as Music upon the waters soundeth further, and more harmoniously than upon the Land; so do prayers joined with tears, Portae Lachrymarum ne sint clausae, let not the wounds of godly sorrow be ever so healed up in us, but that they may bleed afresh upon every just occasion.
Vers. 9. The Lord hath heard my supplication ] And thereby sealed up sweetest love to my Soul; as Ahasuerus afterwards did to his Hester, by granting her request. But how knew David, and how may another man in like sort know that God hath heard his prayer, though as yet no visible return appeareth?
I answer; This he may know.
1 By a cast of God's pleased countenance.
2 By the testimony of his own Conscience, Phil. 4.6, 7. and by the assurance of faith, which faith to a man as the Angel once did to Cornelius, Thy prayers are heard and answered. Of Luther we read, that having been once wrestling hard with God by prayer, for the prosperous proceeding of the Reformation in Germany, about which there was a general meeting of the States at that time, he came leaping out of his Closet with Vicimus, Vicimus, in his mouth, that is, we have prevailed, we have got the day. God sometimes answereth his people before they pray, sometimes whiles they are praying, as here, and sometimes after they have prayed, but sooner or later they shall be sure of it.
The Lord will receive my prayer ] He hath, and therefore he will. This is the Language of faith, this is the triumph of trust.
Vers. 10. Let all mine enemies be ashamed ] When they see all their hopes of my death and downfall disappointed.
Let them return ] Retrocedant & in terram cadant, saith the Arabic