Annotations Upon the Books of Poetry

CHAP. XLI.

Vers. 1. CAnst thou draw out Leviathan with a hook? or his tongue with a cord which thou lettest down? ] That is, Canst thou by angling take him, and so draw him out of the sea with a line and a hook? because the fish is wont to swallow down the anglers hook and line together, which the angler perceiving jerks up the line, and so the hook is struck into the fish, sometimes into the root or palate of his tongue; hence is the second clause in this verse, or his tongue with a cord which thou lettest down ? The drift of that which is said here concerning the Leviathan, is the same as before in that which was said concerning Behemoth, concerning which see the Note chap. 40.15. The great question is what this Leviathan is, whether the Crocodile, as some say, or the sea-dragon, as others, or the Whale, which is noted Gen. 1.21. as the greatest of all living Creatures. The most Expositors understand it of the whale or whirl-pool ; not those whales which are usual in the Baltic or Mediterranean sea, (with which the description here given us of the Leviathan doth not agree in every particular;) but those monsters which have been sometimes seen in the great Ocean. And indeed that it must be meant of some sea-monster is evident; for as before he spake of the greatest of the Creatures that live on the earth, so now he speaks of the greatest that live in the sea: and where ever the Scripture mentions the Leviathan, it speaks of him, as of a sea-monster; as Psal. 104.26. There go the ships, there is that Leviathan, whom thou hast made to play therein ; and where the king of Egypt is compared to this Leviathan, as Psal.74.13, 14. Ezek. 29.3, 4. and in other places.

Vers. 2. Canst thou put an hook into his nose? or bore his jaw through with a thorn? ] Some hold that here the same question, with that in the foregoing verse is again propounded in other terms, namely, whether he could in angling strike his nose or his jaw through with a fish-hook; for that, they say, is called a thorn in the second clause, either because they used thorns sometimes instead of fish-hooks, or because their fish-hooks were sharp as a thorn. Others will have the question here propounded to be, whether he could with an awle or thorn bore through his nose or jaws, and so ring him, as men ring hogs or bears, or lead him up and down by the nose, as bears will be led, or at least bring him into subjection. But I make no question but that, as in the foregoing verse he spake ironically of his angling for the Leviathan, as if he were some little fish, so here he speaks of carrying him home when he had caught him, Canst thou put an hook into his nose? &c. that is, when thou hast taken him, canst thou hang him upon a fishers hook, a rush or thorn-twig, struck through his nose, or jaws, or gils, and so carry him home?

Vers. 3. Will he make many supplications unto thee? &c.] That is, Will he with humble and flattering words entreat thee to give over pursuing him, or to spare his life? either there is an allusion to men overmaster'd by their mighty oppressors, who are thereupon forced to fawn upon them and beg their favor; or to men overcome in battle, who are then wont with all the art and humility they can, to beg for their lives; or else to spanniels, that will lie down before a man, and fawn upon him, as if they would beg for favor.

Vers. 4. Wilt thou make a covenant with him? &c.] To wit, as men are wont to covenant with those they have taken in war, that they shall pay them such a ransom or tribute, or that they shall be their vassals and servants; or as men are wont to covenant with those they hire to be their servants: for to either of these the following words may also have reference, wilt thou take him for a servant forever? The drift of both is to imply, that there was no taming or subduing the Leviathan, or that he could never be brought to serve men for hay and corn, as other creatures did.

Vers. 5. Wilt thou play with him, as with a bird? wilt thou bind him for thy maidens? ] That is, wilt thou tie him in a string for thy little girls to make sport with, or for thy maidens, that they may have them for thy children to play with? The drift of the words is to imply, how impossible it was to use the whale thus in regard of his vastness and terror.

Vers. 6. Shall the companions make a banquet of him? &c.] Wilt thou (as fishermen are wont to do, when they have taken some extraordinary fish) make a feast with him, by way of rejoicing or vaunting at the greatness of thy draught? and so eat him, thou & thy companions together? that is, thy friends, whom thou invitest, or thy fellow-fishermen, joined in company with thee? for fishermen are wont to join in partnership together, especially for the taking of greater fishes. And so likewise the following clause, shall they part him among the merchants? may also be understood of their distributing him at their eating him amongst the merchants, whom out of respect they invite to so rare a feast; or else, of their selling him in parcels to those that use to buy their fishes of them; or of the several commodities, which such a fish would yield for the merchants, as whalebone, oil, &c. But however the scope of all this is to imply, that the Leviathan was not by the strength of man to be taken.

Vers. 7. Canst thou fill his skin with barbed irons, or his head with fish-spears? ] Because these words seem plainly to allude to the ordinary manner of taking whales in these days, we may well hence conclude, that the Leviathan here spoken of is some more stupendous sea-monster, or at least some other kind of whale that is in the great Ocean, of far greater bulk and strength and terror then ours are, and therefore (as these words import) not to be taken with barbed irons and fish-spears, as ours may be.

Vers. 8. Lay thine hand upon him, &c.] That is, say some Expositors, since there is no possibility to subdue him by force, lay your hand gently upon him, and stroke him, and see if by that means thou canst take him or tame him: remember the battle, do no more ; that is, remember how dreadful it would be to contend with him, and therefore see only what you can do by handling him gently. Again others take it thus, Lay thine hand upon him, &c. that is, offer him any violence, and he will soon so use thee, that remembering the battle, you will have no mind to meddle farther with him. But I rather understand the words thus, Lay thine hand upon him, remember the battle, do no more, Do no more but put forth your hand to touch him a little, and think what would become of you, if he should seize upon you, & the very thought of the danger would in a manner strike you dead, at least you would soon be afraid to meddle any farther with him.

Vers. 9. Behold, the hope of him is in vain. ] That is, the hope of taking him.

Vers. 11. Who hath prevented me that I should repay him? whatsoever is under the whole heaven is mine. ] Having said in the foregoing verse, that if no man were able to grapple with the Leviathan, much less would they be able to contend with God, (which is indeed the general drift of all that is here spoken concerning this sea-monster,) None is so fierce that dare stir him up; who then is able to stand before me? hereupon he adds this, Who hath prevented me? &c. The drift whereof is, either first, to prove that it must needs be more impossible to contend with God, then with any creature, because all the creatures are the work of his hands, and the strength that is in any of the creatures must needs be but a very little portion of that infinite power that is in God, even as a drop of water. This we see is expressed in the last clause of this verse, whatsoever is under the whole heaven is mine ; and the first clause prefixed before this is to show how unquestionable clear this is, and what a gross folly it were to ascribe the work of creation to any but him, Who hath prevented me that I should repay him? It is spoken either first, as in a way of disdain, as if he had said, Who hath made any of the creatures for me, or been helpful to me in the making of them, that I may acknowledge his kindness, and requite him for it, as I am abundantly able to do, having all under heaven at my disposing? or else rather secondly, to prove that there was no contending with God, because he was almighty, and that all the creatures, and so all men whatsoever, were under his absolute power, that he might do with them whatever he pleased; Who hath prevented me that I should repay him? &c. as if he should have said, There is no man so beforehand with me, by doing anything for me, that I should thereby be engaged to him, and become so obnoxious to him, that I must do nothing, but what he will have me do, or that I must be charged with injustice in that I do; and that because all the creatures are mine, the work of mine own hands, and therefore I cannot be bound unto any man, nor can any man justly complain of me, since I may surely do what I will with mine own. The Apostle Paul seems to allude to this place, Rom. 11.35.

Vers. 12. I will not conceal his parts, nor his power, nor his comely proportion. ] Some refer this to the man spoken of in the foregoing verse, who hath prevented me that I should repay him? &c. as if the Lord had said ironically, If there be such a man, that hath thus prevented me, and so is able to contend with me, I would not conceal his praise, &c. But methinks it is clear, that the Lord doth here return to speak of the Leviathan again.

Vers. 13. Who can discover the face of his garment? &c.] By discovering the face of his garment may be meant, first, the plucking off his skin; as if it had been said, who dares take him into his hands, and flea him, as men are wont to flea an eele? or secondly, the taking away the sea from him, or at least the leading him out of the sea, which covers him as a garment; and it doth very emphatically set forth the hugenesse of this Creature, that the whole Ocean is said to be as a garment to cover him. In this expression there seems to be an allusion to the handling of a horse, as if it had been expressed thus, Canst thou go to him, as to a horse in a stable, take off his cloth, bridle him, and then lead him out of the sea, as out of a stable, that there he might be viewed or ridden? And to this agree the following words, Or who can come to him with his double bridle? to wit, to bridle him, and lead him out of the sea. Some read this last clause thus, Or who can come to him within his double bridle? that is, within his lips or jaws, which being drawn open, by reason they are so exceeding great, have huge folds and wrinkles in them, which seem like a double bridle; and then the meaning must be, that when he gapes, no man will dare to come within his mouth, to wit, to view the inward parts of his mouth, to take away the prey he hath gotten from thence, or to see if there he can wound him.

Vers. 14. Who can open the doors of his face? &c.] This also is meant of his upper and nether lips or jaws, which for their greatness are like the double doors of some city gate, and so terrible therefore, that being shut, no man dares lay his hand upon them to force them open: which is farther set forth by the terror of his teeth, his teeth are terrible round about. And because it is commonly said, that the whales in our seas have no teeth, nor no scales, of which mention is made, verse. 15, 16, 17, it may hence be concluded, that the Leviathan here spoken of is some other sea-monster, at least some other kind of whale, then those that are usually taken in our Northern seas.

Vers. 18. By his neesings a light doth shine, &c.] That is, when with his nostrils he snores, and with great violence spouts out water aloft in the air, this water, by reason of its whiteness and frothinesse and thinness, being spread into several drops, appears afar off, especially in the night, like so many flashes of lightening, or like the light of some sparkling fire, or the breaking out of the Sun-light in the morning. To which also agrees the following clause, and his eyes are like the eye-lids of the morning, that is, they are red and fiery, and yield a bright shining light, like that of the morning. It is evident by the glittering and shining of cats eyes, when we see them in the dark, what a sparkling light there may be in the eyes of some creatures; and because the Leviathans eyes are also of a huge compass, therefore they are said to appear like the breaking forth of the Sun-beams at the first dawning of the morning.

Vers. 19. Out of his mouth go burning lamps, and sparks of fire leap out. ] This may be meant, first, as the words in the foregoing verse, of the glittering of the water he spouts out of his mouth, appearing afar off like sparkling fire; or secondly, of his breath, which being like thick and hot smoke, appears to the beholders, as if there were some great fire from whence it proceeded, as is expressed in the following verse, Out of his nostrils goeth smoke, as out of a seething pot or caldron ; or thirdly, of the exceeding heat of his breath, which by reason of the fiery constitution of his body may be sulphureous, and so appear as fire, or at least exceeding hot, as if there were sparkles or flames of fire went along in it, or as if it were hot enough to set anything on fire, (for all these are hyperbolical expressions) according to that which followeth verse. 21. his breath kindleth coals. And indeed that inward heat, which must concoct meat for such a mountainous body, had need to be like that of those huge fires in kitchins, where meat is dressed for great families.

Vers. 22. In his neck remaineth strength, &c.] That is, In that part of his body which is next his head, which is the neck in other creatures, he is exceeding strong, and able to bear down all before him: and sorrow is turned into joy before him ; that is, that which is very terrible in itself▪ and would exceedingly fright others, and cause sorrow and mourning in others, as when he meets with other huge sea-monsters, or ships armed for fight, or any other enemy, it is a joy to him, as hoping then to get some good prey, or delighting in his pride to try his strength upon them.

Vers. 24. His heart is as firm as a stone, yea as hard as a piece of the nether millstone. ] That is, He is as fearless and mercylesse, as if his heart were of stone, yea the hardest of stones: for the nether millstone is named, not so much because that still stands firm and is never moved, as because the millstone is made of a very hard stone, and the nether millstone, because it must bear the other, is usually the harder of the two. Some understand it as an hyperbolical expression of the hardness of the flesh of his heart, to wit, that it is firm and hard, more like a stone then flesh. But the former Exposition I like much better.

Vers. 25. When he raiseth up himself, the mighty are afraid, &c.] That is, When he lifteth up himself, and so is seen above the waters, as a mountain in the sea, the stoutest that are, whether you understand it of fishes, beasts or men, will be afraid: and it may more especially be meant of mariners and soldiers in ships, men that are of all the most bold and fearless; and to men I am sure the following clause must be restrained, by reason of breakings they purify themselves, that is, by reason of the Leviathans violent breaking of the sea, as he turns this way or that, which makes it perilously rough and boisterous; or by reason of the mighty waves dashing and breaking one upon another, or upon anything that is in their way, occasioned by the rolling of his vast body in the sea; or by reason of his usual breaking and dashing of ships in pieces, they apprehend themselves in present danger of death, and so thereupon do what they can to expiate their sins, that, if it may be, they may be delivered from that danger, as by confessing their sins, by praying to God for mercy and favor, by offering sacrifices, or at least binding their souls in a vow for sacrifices or other things. Some understand it of their vomiting, by reason of the seas tumbling their ship, as if it had been translated, they purge themselves, or of a worse purging through fear; but our translation, they purify themselves, will hardly bear such an Exposition.

Vers. 26. The sword of him that layeth at him cannot hold, the spear, the dart, nor the habergeon. ] Or, the breast-plate. This last is mentioned amongst the rest, to imply, that as no weapon can hurt him, so no arms can defend the man that shall dare to contend with him; that his teeth will pierce through an iron breast-plate, as easily as through a man's skin; or that, be a man never so well armed, he will soon for all that devour and swallow him up.

Vers. 30. Sharp stones are under him, &c.] That is, Usually he lies upon the sharpest-pointed stones and rocks, and yet they never hurt him. As for the next clause, he spreadeth sharp-pointed things upon the mire, though some take them to be a high hyperbole, to wit, that by his weight he grinds the stones into dust, and so spreadeth it upon the mire; yet I rather conceive that by spreading sharp-pointed things upon the mire is only meant, that by his weight he often breaks the craggy and sharp ends and pieces of the rocks he lies upon, which by that means are scattered here and there upon the mire in the bottom of the sea: or else the scattering of stones slung at him, and the pieces of swords and spears and darts, which being broken upon his scales do fall and sink down to the bottom of the sea.

Vers. 31. He maketh the deep to boil like a pot, &c.] The meaning is, that partly by the moving of his huge body, and partly by his blowing out the waters from his mouth, he causeth the sea to swell, and tumble and bubble and foam, as a pot of seething water will do, when it boils on the fire. And in the following clause he compares it particularly to the boiling of a pot of ointment, he maketh the sea like a pot of ointment ; either because that useth to be done with a violent fire, and by reason of its thickness doth rise and swell the more; or else rather to express how muddy the sea is made thereby, and what a froth and scum there will be on the top of the waters,

Vers. 32. He maketh a path to shine after him: one would think the deep to be hoary. ] That is, As he swims along he leaves a kind of furrow behind him, which appears as the path where he went, where the water is shining and frothy, as if there were a hoary frost upon the waters.

Vers. 33. Upon the earth there is not his like, &c.] No, not the Behemoth before spoken of.

Vers. 34. He beholdeth all high things, &c.] Some understand this of the height of his body, to wit, that when he raiseth up himself, he can behold the very tops of the masts of ships, and the highest hills and mountains on the lands. But there are two other Expositions of the words, that seem far more probable: first, that that they were intended to set forth his fearlesnesse, to wit, that he is not afraid to behold the mightiest and most terrible of all God's creatures, but rather beholds them with fierceness and fury, according to that expression chap. 40.11. behold everyone that is proud, and abase him : and secondly, that they imply with what scorn and contempt he looks upon the mightiest of the creatures, either by sea or land; he beholdeth all high things, that is, he despiseth them, he looks downward upon them, slighting them as far inferior to him, according to that Cant. 1.6. Look not upon me, that is, despise me not, because I am black; he is a king over all the children of pride, that is, the greatest, the mightiest, the proudest of all the creatures by sea or land, that pride themselves in their great strength.

CHAP. XLII.

Vers. 2. I Know that thou canst do everything, and that no thought can be withholden from thee. ] That is, that it is not possible to withhold thee from doing anything thou hast thought or purposed to do: which is more fully expressed in the Translation set in the margin of our Bibles, and that no thought of thine can be hindered : yet we must know withal, that Jobs aim in these words, I know thou canst do everything, &c. was not only to profess that he knew God was able to do whatever he pleased, but also that he had authority and power to do what he would, that being the sovereign Lord over all, and infinitely wise and good and just, he might do whatever he pleased; and so withal to imply, that it was no way fit that any man should murmur against that which God doth, & that it was mere madness for any man to think to contend with him. Though therefore Job had spoken as much before concerning the omnipotency of God, yet there was more intended in these words then that: for whereas before by his reiterated complaints of God's dealing so severely with him, and by his eager desiring that he might plead his cause with God for the clearing of himself, he had seemed to question God's justice, (and haply transported with the bitterness of his sufferings, his mind inclined to think, that God had laid his hand too heavily upon him, though withal he durst not but think that God was most just;) now he recants all this, by acknowledging that God in regard of his Sovereignty could do with his creatures whatever he pleased. Some understand the second clause of God's omniscience, to wit, that no thought of man's heart can be concealed from God; and some restrain it to God's knowing Jobs heart concerning that which he had now spoken, as if Job had said, I know thou canst do all things, and thou knowest that I speak what I think, when I say so. But I rather think that both clauses are meant of God's power and right to do in all things whatever he would; wherein Jobs aim might be to imply, that God knew how, and was many ways able, to bring glory to his name and good to his children, even out of their afflictions; at least that however it was both foolish and sinful for any man to contend with God about anything he did.

Vers. 3. Who is he that hideth counsel without knowledge? &c.] Some understand this also as spoken with reference to God's omniscience, as if Job had said, Who can be so brutish, as to think to hide any thought or counsel of his heart from God? But they are plainly a repetition of the words which God had spoken to Job chap. 38.2. (concerning which see the Note there) Job applying them to himself with a holy kind of Indignation, thereby the more sharply to tax his own folly in questioning God's dealings, Who is he that hideth counsel without knowledge? as if he had said, Just cause hadst thou to upbraid me with those words, as thou didst erewhile, who is he that hideth counsel without knowledge? or, what a wretch was I to hide counsel without knowledge! or, I am that very man, who have darkened counsel without knowledge. Therefore have I uttered that I understood not, things too wonderful for me, which I knew not : He saith that he had uttered that he understood not, because through rashness, unadvisedness and ignorance, he had talked foolishly, he wist not what; and that he had uttered things too wonderful for him, which he knew not, because they were the secret counsels of God, concerning which he had discoursed so weakly, which are indeed too high and wonderful for man to comprehend. Some would refer this particularly to that which followeth in the next verse, as if he had said, Therefore have I uttered that I understood not, &c. to wit, when I said (as it follows verse. 4.) Hear, and I will speak, &c. But doubtless it is meant of all that he had spoken foolishly concerning God's dealing with him, that not understanding God's ends in correcting him, yet he had murmured, as if God had dealt too severely with him, considering how holily he had lived, & had so boldly challenged liberty that he might plead his cause with God, not understanding sufficiently either God's infinite Majesty, or his own weakness, or how unsearchable God's ways and counsels are. So that his drift in these words is to condemn himself in that for which God had blamed him: though withal there is an intimation too, that he had offended not wittingly, but through ignorance and infirmity. As for that illative particle, (Therefore) either it implies that because he was the man that had darkened counsel without knowledge, therefore he now confessed that he had uttered that he understood not; or, that because he had uttered he wist not what, for this God had justly taxed him for darkening counsel by words without knowledge.

Vers. 4. Hear, I beseech thee, and I will speak, &c.] Some, as is already noted upon the foregoing verse, think that Job here mentions the words wherein he had spoken so foolishly. But I rather conceive that Job here professeth, that he would not hereafter speak as he had done, but as he should be taught by God. First therefore, he desires leave to speak in an humble manner, Hear, I beseech thee, and I will speak ; reject not one that is conscious to himself of his own weakness and folly: and then he adds, I will demand of thee, and declare thou unto me ; as if he should have said, I desire thou wouldest hear me speak; but it shall not be in a way of contending with thee, as I die before, or as I desired before, but only by way of seeking to be taught by thee. So that the last clause, I will demand of thee, and declare thou unto me, may be spoken, either as in reference to the same words spoken twice by the Lord chap. 38.3. and 40.7. as if he had said, Lord, thou wert pleased to say to me, I will demand of thee, and declare thou unto me, but with shame enough I may acknowledge my folly in giving thee occasion to upbraid me so, and must now desire that of thee, namely, that I may seek information of thee, and so thou wouldest instruct me: or else as in reference to his own words chap. 13.22. wherein he had challenged God, as it were, that God should answer what he could object; for now, as recanting that, he professeth that when at any time he should desire to speak to God, it should not be by way of contending with God, but only by way of desiring instruction from God, I will demand of thee, and declare thou unto me.

Vers. 5. I have heard of thee by the hearing of the ear; but now mine eye seeth thee. ] The knowledge he had now gotten of the power and sovereignty of God he prefers before that he had before, which he had gotten by the instruction of his forefathers and teachers; and that, as the words seem to imply, upon these grounds: either first, because now he had been taught immediately by God, even as if God had presented himself before him to be seen by him; or secondly, because he had now with his eyes seen the signs of God's presence; or thirdly, because the enlightening of his knowledge by God's immediate speaking to him, was as far beyond that he had before, as the seeing of a thing with the eye is beyond the hearing of it with the ear, it was more clear and certain and convincing; or fourthly, because now he had been humbled by God's afflicting hand, which had opened his eyes, and made him see that of God which he saw not before. All these may be comprehended in this expression, but now mine eye seeth thee ; though I conceive it is primarily meant of his beholding the visible signs of God's presence, and the effectual working thereof upon him.

Vers. 6. Wherefore I abhor myself, and repent in dust and ashes. ] Either this last clause hath reference to his present sitting in the ashes, of which mention was made chap. 2.8. (and thereof see the Note there) as if he had said, Sitting here in dust and ashes, I do humbly repent of all I have spoken so foolishly; or it may imply a promise that he would repent in dust and ashes, according to the custom of those times▪ or else it may be meant of the low dejection of his spirit, to wit, that he did repent with as much self-confusion and sense of his own vileness, as if he were covered over with dust and ashes. From ch. 3.3. to the end of this verse all hath been expressed in meeter in the original, the rest is again in prose.

Vers. 7. After the Lord had spoken these words unto Job, the Lord said to Eliphaz, &c.] Having brought Job to humble himself, and to repent, and beg mercy for his offense, the Lord addresseth himself next to give sentence out of the whirlwind against his three friends, (who haply began to be exalted in their spirits, as apprehending by the Lord's checking Job for his folly, that he took their part against him) and directing his speech to Eliphaz by name, as being haply the ancientest and most honorable of the three, but especially because he brake out first against Job, and had handled him most bitterly, My wrath, saith he, is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath. Wherein is observable, first, That though Job had spoken much amiss, as is before noted, yet he is said here to have spoken right, to wit, comparatively, he had spoken far more rightly then his friends had done; and that because they had condemned Job for a wicked man and an hypocrite, merely because of his heavy afflictions; and though they spake the truth concerning God's punishing wicked men, and blessing the righteous, yet it was out of an opinion, that God did constantly deal thus with the wicked and righteous here in this world, which was a gross error: and Job on the other side had rightly maintained his own innocence against them, and that God did usually both prosper the wicked and afflict the righteous; and had striven against his impatience, though he were sometimes overborn by the bitterness of his sufferings, and the violence of Satan's temptations: secondly, That God vouchsafed not to talk long with these men, as he had with Job, but to show his anger, takes them up very short, and so fends them away: and thirdly, That he never mentions Job without an expression of his favor to him, to show what a high esteem he had of the man whom they despised; for four several times he calls him his servant Job. As for Elihu, because he had not so condemned Job, but only reproved him for his rash impatient expressions, therefore God reproved not him at all.

Vers. 8. Therefore take unto you now seven bullocks and seven rams, &c.] That is, each of you seven bullocks and seven rams▪ and so many, and that of the greatest sort of sacrifices were required, (whereas by Moses Law there was but one bullock appointed for the sin-offering of a Priest) to make them know thereby how great their sin was, and how highly God was offended with them. For though it is probable that they aimed sincerely at God's glory in all their pleadings with Job, yet God would have them see how much he detested all such rash judging of godly men; and there being so many prudent and pious men that offend herein, he would have this left as a memorial, to testify how much he mislikes this in any men whatsoever. As for the following words, and go to my servant Job▪ and offer up for yourselves a burnt-offering, the meaning thereof is this, that when they had gone and provided these cattle here enjoined them, they should then go and carry them to Job, that so he might offer them as sacrifices to God on their behalf. Whether Job were a Priest, as Melchizedek was, or only the first-born and chief of his family, (who in those times were wont as Priests to offer sacrifices,) or whether God did now only in an extraordinary way appoint him to do this service, we cannot certainly conclude: but however, herein was Job a type of Christ our Mediator; and hereby God notably doth both honor Job, and try the faith, obedience, humility and sincerity of his three friends, in making them employ Job, as God's special favourite, to offer up their sacrifices, to pray for them, and so to make reconciliation between God and them, whom they had condemned as a wicked hypocrite, hated of God, and therefore so severely punished. So that to this, and that which God here added, my servant Job shall pray for you, for him will 〈◊〉 accept, that place seems to have reference Ezek. 14.14. Though these three men, 〈◊〉 , Daniel and Job were in it, they should deliver but their own souls.

Vers. 10. And the Lord tu • ned the captivity of Job, when he prayed for his friends, &c.] By this, the Lord turned the captivity of Job, is meant either (as some say) that God •• stored to him all that had been taken from him, as when men carried away into captivity are brought back again • or 〈◊〉 that God delivered him out of all the miseries, wherein before he had been as it were held captive; or thirdly, that God did now free him from being any longer under the power of Satan, into whose hands God had delivered him, chap. 2.6. And it is said that this God did, when he prayed for his friends, to intimate, how well it pleased God, that he could so heartily intercede for those that had used him so ill: wherein he was also a type of Christ, who prayed for them that crucified him, Luk. 23.34. As for that which follows, Also the Lord gave Job twice as much as he had before, to wit, as is afterward expressed, verse. 12. fourteen thousand sheep, where • s he had but seven thousand before, six thousand camels, whereas he had but three thousand before, and so in the rest chap. 1.3. it cannot be thought that this was done in an instant, but in process of time; though withal it is probable, that the extraordinary blessing of God upon him was much manifested in the speedy increase of his estate.

Vers. 11. Then came there unto him all his brethren, &c.] That is, his kindred, neighbors, and acquaintance. These had before estranged themselves from him; either because of his poverty, or because they looked upon him as an hypocrite, hated of God, as his three friends did, as Job often complained, chap. 6.15. and 19.13, 14, &c. but now they came again flocking to him from all parts. Some conceive that this was not till God had doubled, or at least greatly increased his estate: for which I see no just ground. Rather it may be most probably thought, that when the fame was spread abroad, how God had appeared in a vision to Job and his friends, and had taken his part against them, and had miraculously recovered him of all his bodily distempers, and some way perhaps blessed him in his estate, then they came thus to visit him; and so did eat bread with him in his house, that is, feasted with him in his own house: which may be added also to imply Job's meekness, who would not now reject them, because they in his adversity had despised and forsaken him. And then for the following words, and they bemoaned him, and comforted him, &c. to wit, in regard of his late heavy sufferings; we may well conceive, that hereby or herewith they did as it were excuse their former neglect of him, or perhaps blame themselves for it. As for their presents; every man also gave him a piece of money, and everyone an ear-ring of gold, this is not mentioned, as if they were given to relieve his poverty, and as a new stock to begin on; but only to show, that by way of congratulating God's mercy to him, and by way of honor and reverence afforded him, they came with their presents to him, as to great men in those times they were wont to do. For though Job's loss was very great in his cattle, yet there being no mention made of the loss of any other part of his estate, I see no reason why we should take it for granted, that he was brought to such a beggarly condition, as it is commonly thought.

Vers. 13. And he had seven sons, and three daughters. ] Just as many as he had before chap. 1.2. But yet some say, that because his other children were not lost, but were alive with God in heaven, therefore even in his children his number was doubled too; & that there was no need that his new stock of children should be twice as many as before, as his cattle were. And to this others add also, that he would not have had twice as great an estate to leave to his children, as he had before, if his children had been twice as many as they were before. But however hereby is implied, both the perfect recovery of his health, and likewise that his wife was, together with his other friends, reconciled to him: unless we should say with some, that these children he had by another wife; which is not so probable, both because there is no mention of the death of his former wife, and also because it is most probable that presently upon his recovery God comforted him in this particular, as well as in other things; thereby also giving him hope of children.

Vers. 14. And he called the name of the first, Iemima, &c.] Their names are thus punctually expressed, to manifest the truth of the history.

Vers. 15. And their father gave them inheritance among their brethren. ] Which shows that they were married, not to strangers of another nation, but, for Job's greater comfort, to some of his own country.

Vers. 16. After this lived Job an hundred and forty years. ] This also implies the perfect recovery of his health, and makes it most probable, that he lived before the age of Moses, of which see the Note chap. 1.1. yet how old he was before he was afflicted is nowhere expressed: for that which some say, that he was seventy years old before he was afflicted, building upon this, that his years after his calamities, as well as his cattle, were twice as many as they were before, which is an hundred and forty, is a mere conceit.

Vers. 17. So Job died being old and full of days. ] See the Note Gen. 25.8. Thus God made good to Job, what Eliphaz promised him if he would repent, chap. 5.26. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.

PSALM I.

Vers. 1. BLessed is the man that walketh not in the counsel of the ungodly, &c.] This book is often cited by Christ, and his Apostles, by the name of the Psalms, Luk. 24.44. All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms ; and the book of Psalms, as Luk. 20.42. David himself saith in the book of Psalms, The Lord said to my Lord, &c. yea and in express terms, as written by the inspiration of the holy Ghost, as Matth. 22.43. How then doth David in spirit call him Lord? and Acts 1.16. The holy Ghost by the mouth of David spake before concerning Judas, &c. Many Expositors hold that all the Psalms were made by David; but I cannot see that they make good what they say: for though it is very probable, that the most of them were composed by him, and provided purposely to be sung in the Tabernacle and the Temple, and that because it is evident that some, even of those Psalms before which David's name is not prefixed, were yet made by David, as we see in the second Psalm, which is expressly said to be David's, Act. 4.25. and in the 105 Psalm, of which it is said, 1 Chron. 16.7. that David delivered it into the hand of Asaph and his brethren, and yet neither of these have any title prefixed before them (and the like may be said of others) and therefore I conceive it is that he terms himself, the sweet Psalmist of Israel, 2 Sam. 23.1. and the Apostle Peter saith that he was a Prophet, Act. 2.30; yet I conceive it is unquestionable, that some of the Psalms were composed by other holy men of God, that wrote also by the inspiration of God's spirit; first, because the prefixing this title A Psalm of David to some, implies clearly that all are not his; secondly, because the 90. Psalm is in the title expressly termed A Prayer of Moses ; thirdly, because some of the Psalms sung in the Temple were made by Asaph, as is plain 2 Chron. 29.30. Hezekiah the king and the Princes commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the Seer ; and fourthly, because it is manifest by that which we find in divers Psalms, that some of them were made after the Jews were returned from the Babylonian captivity, as the 126, and the 137. yea some of them, as is very probable, in the days of the Maccabees, when Antiochus did so much mischief to the Jews, as Psal. 44. As for this first Psalm, it seems purposely set in the first place, as a Preface to all the rest, because it commends unto men the diligent study of God's word, and consequently, amongst the rest, of this book of Psalms, and a holy life answerable thereunto. For the drift of it is, to show the bliss of the godly and the unhappy condition of the wicked, and that chiefly, I conceive, to remove the scandal of the frequent afflictions of the godly, and the great prosperity of wicked men. The first words of the Psalm are expressed in such a manner, as if the Psalmist had been seriously considering of the condition of God's righteous servants, and did thereupon at last break forth into this Resolution, Blessed is the man that walketh not in the counsel of the ungodly, &c. The sum whereof is this, that they are truly blessed and happy, not that seek after the riches and honors and pleasures of the world, but that keep themselves so, that they have not any commerce or communion in anything with any of the wicked, that is, that withdraw themselves from all society with such men, and partake not with them in their evil ways. For to express this are these three several Phrases used, that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful : wherein by these three terms, the ungodly, sinners and the scornful, is not meant, that some are ungodly▪ some sinners and some scornful; but only thereby he seeks to express the whole impiety of wicked men; (and therefore afterward verse. 4. they are all three comprehended under that one word ungodly; The ungodly are not so, &c.) and by not walking in the counsel, nor standing in the way, nor sitting in the seat of such men, is meant, not having any fellowship with such men in their evil courses. Yet almost all Expositors observe a gradation in these words. For first, by not walking in the counsel of the ungodly, they say is meant, either not joining with them in their wicked consultations; or not taking or following their advice, according to that which is said of Ahaziah 2 Chron. 22.4, 5. that the house of Ahab were his counselors, and that he walked also after their counsel ; or not doing as they do, according to that Job 21.16. the counsel of the wicked is far from me. Secondly, by not standing in the way of sinners is meant, not continuing in their evil practices, which is more then the other. And thirdly, by not sitting in the seat of the scornful is meant, not setting up a man's rest securely and presumptuously in the society and practices of those that do scorn God and good men, and all ways of goodness, but especially those good men that shall undertake to reclaim them from their evil ways. And thus there is herein an intimation given, by what degrees men become extremely wicked, and that the good man, though he may fall and sin, yet he will not at least run into these extremities.

Vers. 2. But his delight is in the law of the Lord. ] That is, in the word of God: for the Scripture in general may be called the law of the Lord ; so Christ speaks of the Psalms, Joh. 10.34. Is it not written in your law, I said ye are God's? and indeed the drift of this Psalm may seem to be more particularly to stir up men to the reading of the Psalms.

Vers. 3. And he shall be like a tree planted by the rivers of water, &c.] That is, by the several streams of a river; for so husband men are wont sometimes to cut out several channels for the water of rivers to run in, the better to water the ground where they have fruit-trees growing. And because the Psalmist speaks here of a tree whose leaf shall not wither, it must be understood of such trees as are green all the year long; such as is the palm tree, according to that Psal. 92.12. the righteous shall flourish like the palm-tree, and the olive tree, Psal. 52.8. I am like a green olive tree in the house of God, and divers other trees besides. Now whereas the Psalmist saith here of the godly man, that he shall be like a tree▪ planted by the rivers of water, &c. the meaning is, that in general he shall constantly continue in a flourishing and prosperous condition: and yet withal I conceive it is principally meant of the prosperity of such a man in regard of his spiritual estate. For though the same phrase of speech is sometimes used to set forth the glory of a man's outward condition, as we see Ezek. 31.3, &c. The Assyrian was a Cedar in Lebanon with fair branches, — the waters made him great, &c. yet here I say it seems principally meant of his spiritual bliss. He is compared first, to a tree planted, to imply that his goodness is not by nature, but by grace. Secondly, to a tree planted by the rivers of water, with respect to his ingrafting into Christ, who is the fountain of the gardens, that is, his Churches, Cant. 4.16; to his regeneration, and the continual supply of grace and comfort from the spirit of Christ, wherewith his soul is continually refreshed and quickened; and likewise to his daily meditation on God's word, (whereof he had spoken in the foregoing verse) which is to him the means of his spiritual good. Thirdly, to a tree which bringeth forth his fruit in due season, with respect to the holiness of his life, the fruits of God's spirit, and that especially manifested in the duties of his particular calling and condition: which is also said to be in season, either because he lays hold upon every opportunity to do good, or because his works are such as God requires, and not like the works of hypocrites, which are like untimely fruit, that never come to their full ripeness. Fourthly, it is said that his leaf shall not wither, with reference to his constant perseverance in grace, and the unchangeable constancy of his happiness; that it is not like the flourishing of the wicked, which is only for a season, but constant and permanent, even in the winter of adversity, and after this life is continued to eternity. As for the last clause, And whatsoever he doth shall prosper, the meaning is, either that whatsoever he doth, to wit, by the assistance of God's spirit, shall be accepted of God, and tend to his own salvation; or that all that he doth, and consequently all that shall befall him, shall tend to his advantage, Rom. 8.28.

Vers. 4. The ungodly are not so; but are like the chaff, which the wind driveth away. ] He compares them not to a tree in a barren soil, as by way of opposition to that which is before said of the godly, one would have expected; but the more emphatically to set forth the wretchedness of their condition, he compares them to chaff &c. concerning which see the Note, Job 21.18.

Vers. 5. Therefore the ungodly shall not stand in the judgment, &c.] That is, Because they are so unlike the righteous, or because they are like the chaff, therefore they shall not be able to look God in the face, as being confounded in themselves through the guilt of their own consciences; or, they shall not be able to justify themselves, but shall be soon cast and condemned; or, they shall not be able to endure the wrath of the Almighty, but shall sink under it, and shall be cast out of his presence, namely in the judgment ▪ that is, at the day of the last judgment. For that all this may be comprehended under these words, shall not stand in the judgment, is evident by other places where the same expression is used: as Psal. 5.5. The foolish shall not stand in thy sight ; and Luk. 21.36. pray always, that ye maybe counted worthy to escape all these things that shall come to pass, and to stand before the son of man ; and Rom. 14.4. who art thou that judgest another man's servant? to his own master he standeth or falleth ; and Rev. 6.17. where we read that at the day of judgment the wicked shall say, The great day of his wrath is come, and who shall be able to stand? I know the words here may also be understood of the times when God judgeth the wicked here in this life, to wit, that when God begins to call wicked men to an account here, they are not able to stand before him: but doubtless it is at least principally meant of the last judgment, which is therefore called here by way of emphasis the judgment; as appears more clearly in the following clause, the ungodly shall not stand in judgment, nor sinners in the congregation of the righteous : for the meaning of this is, that at the day of judgment God shall separate the goats from the sheep; the wicked from the righteous; and To when the righteous shall be owned by Christ, and taken into glory, (though they be scattered here, they shall be gathered into one congregation hereafter) the wicked shall not be suffered to be amongst them, but shall hear that fearful sentence, Depart from me, ye cursed, &c. Matth. 25.32, &c.

Vers. 6. For the Lord knoweth the way of the righteous, &c.] That is, He approves, takes special notice of, and delights in their ways, and consequently he takes care of them, to direct, bless and prosper them. For that all these the Scripture doth usually comprehend under this term of knowing, is evident in many places: as in Job 9.21. I would not know mine own soul, (concerning which see the Note there;) and so also Psal. 31.7. thou hast known my soul in adversity, that is, thou hast been tender and watchful over me; and Amos 3.2. you only have I known of all the families of the earth : and on the other side by not knowing is meant, not approving nor regarding, &c. as Psal. 101.4. I will not know a wicked person; and Matth. 7.23. then will I profess unto them, I never knew you. So that the meaning of these words, the Lord knoweth the way of the righteous, is, that the Lord knowing the ways of the righteous to be according to his will, doth accordingly approve of their ways and courses, and doth direct and bless and prosper their ways, even till he hath brought them to heaven; whence it is that the way of the righteous is called the way everlasting, Psal. 139.24: and then on the contrary he adds, but the way of the ungodly shall perish, that is, The Lord approves not the ways they take; and therefore all their practices and endeavors shall perish and come to nothing, yea they and their ways shall perish together.

PSALM II.

Vers. 1. WHy do the heathen rage, and the people imagine a vain thing? ] That this Psalm was composed by David we have a clear testimony in that passage of the Churches prayer Act. 4.24, 25. Thou, Lord, by the mouth of thy servant David hast said, Why did the heathen rage? &c. and that it was in the Apostles times accounted the second Psalm (which yet some have denied, making the first Psalm only a preface to the Psalms, or this and that to be but one Psalm) is evident Act. 13.33. it is also written in the second Psalm, Thou art my son▪ this day have I begotten thee. Now if concerning the subject matter of this Psalm that question should be propounded, which the Ethiopian Eunuch propounded to Philip in a like case, Act. 8.34. Of whom speaketh the prophet this? of himself or of some other man? the answer I conceive must be, that he speaketh here jointly both of himself and of his seed, the Lord Christ, who is often called the son of David, and in relation to whom that promise was made to David concerning the everlastingness of his kingdom 2 Sam. 7.12.13. I will set up thy seed after thee — and I will establish the throne of his kingdom forever : yet withal I doubt not, but that his primary intention was, to write this as a prophecy concerning Christ, and that what he speaks in relation to himself and his government was only, as there was in them a type and shadow of Christ and his kingdom; and that hence it comes to pass, that many passages in the Psalm can very hardly be understood of any other but of Christ; though others may be easily and fully applied both to the one and to the other, as having respect to that everlasting kingdom promised to him and to his seed, which began to be made good to him in his own person, but was especially to be accomplished in Christ. And accordingly we must understand this first clause of the Psalm. So soon as David was anointed king, not only the greatest part of the Jews rose up against him, siding with the house of Saul and Abner, who sought to make Ishbosheth king, 2 Sam. 2.12, 13, 14. but even foreign nations also bandied against him, as the Jebusites 2 Sam. 5.6. the Philistines also verse. 17. the Moabites, Ammonites, Amalekites, and Syrians, chap. 8.1, &c. Now David looking upon this as a shadow of the great opposition that should be made both by Jews and Gentiles against Christ, first in his own person, to which the Apostles apply this Act. 4.25, 26, 27. and afterwards to all succeeding ages, in the Gospel, kingdom and Church of Christ; and being assured that as all their rage against him would be in vain, so much more all their furious bandying against that everlasting kingdom, which God had promised his seed, would be to no purpose; to express this he breaks out thus, Why do the heathen rage (or tumultuously assemble together) and the people imagine a vain thing? the propounding of it by way of an Interrogation strongly implying, first, the undoubted certainty of the thing, in that the thing itself is not questioned, but only the cause of it; secondly, the exceeding wickedness of their rage, which made him thus abruptly break forth in the very beginning of this Psalm, as by way of admiration and indignation, Why do the heathen rage? &c. thirdly, the causlesnesse of their rage; and fourthly, the folly of it, because they were so violent in that which they would never be able to effect: and indeed this manner of speech, Why do the heathen rage? &c. seems to be used, as bewailing the silliness of their making such a busle to no purpose at all.

Vers. 2. The kings of the earth set themselves, &c.] That is, to take counsel, and to employ all their wit and power against the Lord and his anointed, as it follows in the next clause, and the rulers take counsel together against the Lord and against his anointed. He calls them the kings of the earth by way of contempt, to intimate what a vain thing it was for them to fight against the God of heaven, as they did, in that they opposed him, whom God had anointed to be king over his people: which as it must be chiefly understood of Christ, as we see the disciples did, against whom all the endeavors of his enemies must needs be in vain, because God had anointed him to be the king of his Church; so also it may be meant of David, this being that whereby David assured himself, that all the opposition that was made against his kingdom should be in vain, to wit, because he had not out of an ambitious spirit sought the kingdom, but God of his own good pleasure had chosen him when he thought nothing of it, and appointed him to be anointed king of Israel. What is farther to be known concerning the anointing both of David and Christ, see in the Note upon 1 Sam. 16.1.

Vers. 3. Let us break their bands asunder, &c.] That is, Let us cast off their government, and disclaim all subjection and obedience to their laws: and by their bands and their cords is meant the laws and government of the Lord God and his Anointed, to wit, David and his seed, and that is principally Christ, yea and consequently of all those that shall by authority from Christ seek to bring men into subjection to Christ, and to keep them to the obedience of his laws and government; so that these words do imply, first, that they that rebelled and rose up against the kingdom of David, & much more they that withstood the kingdom of Christ, did thereby oppose and fight against the Lord God, who had appointed David to be king of Israel, and Christ to be king of his Church, though they might haply pretend no such thing: secondly, that they who opposed the doctrine and discipline, the Ministers and governors in the Church of Christ, did thereby (whatever they may pretend to the contrary) oppose the Lord and his Christ: and thirdly, that because the Gospel and discipline of Christ will not give men liberty to live licentiously in ways of sin, therefore they count no bondage greater then to be subject hereunto, and consequently in their pride they storm against it; great men especially, that think it a diminution of their greatness to be subject to any power whatsoever, and pretending falsely that the servants of Christ seek to bring them into bondage, they do all they can to cast off the yoke of Christ's government, according to that Luk. 19.14. we will not have this man to reign over us.

Vers. 4. He that sitteth in the heavens shall laugh; the Lord shall have them in derisi •• ▪] This which is said of the Lord's laughing and having them in derision may • ply, first, that the Lord shall discover their subtlest and best-managed designs to have been foolish and ridiculous; secondly, that he shall make them to be derided and scorned by others, according to that 2 King. 19.21. The virgin, the daughter of Zion hath despised thee, and laughed thee to scorn ; thirdly, how securely God may slight all their endeavors against him and his people, and that because God can so easily frustrate all their most cunning and violent attempts; fourthly, that when God forbears them for a time, and lets them go on, it is not because he wants power to cross and crus • them, but because he scorns their rage, as being able man instant to bring all their endeavors to nothing, which we find again thus expressed Psal. 37.1 • . The wicked plotteth against the just, &c. The Lord shall laugh at him; for he seeth that his day is coming ; and fifthly, that God rejoiceth in their ruin, according to that of Solomon, Prov. 1.26. I will laugh at your calamity, I will mock when your fear cometh. And then the ground of all these is implied in that title which is here given to God, He that sitteth in the heavens, (where the Lord of heaven is opposed to the kings of the earth, and his sitting quietly in the heavens to their tumultuous assembling and consulting together,) for hereby is clearly intimated, first, that the Lord is far above the reach of their malice and power; secondly, that he seeth all their plots and conspiracies against him and his anointed, which likewise is inferred from the Lord's dwelling in the heavens Psal. 11.4. the Lord's throne is in heaven, his eyes behold, his eyelids try the children of men ; and thirdly, that he is of omnipotent power, and sitting in his throne above hath all things below under his power and command, and so can do with his enemies what he lists, as the Psalmist expresseth it Psal. 115.3. Our God is in the heavens; he hath done whatsoever he pleased.

Vers. 5. Then shall he speak unto them in his wrath, &c.] Some refer this word ( Then ) to the time, when by the coming of Christ into the world, and by the preaching of the Gospel, his kingdom should be manifested; others to that which was said before, concerning the enemies bandying against the Lord and against his anointed, and concerning the Lord's laughing them to scorn. And indeed I conceive that the words must be understood generally thus, (and that with relation both to David and Christ) that when the enemy had used their utmost endeavors against the Lord's anointed, and the Lord had suffered them a while to run on, as deriding the vanity of all their endeavors, at last, when they were ripe for destruction, and God should find it to be a convenient and fit time to take vengeance on them, then he should call them to an account, Then shall he speak unto them in his wrath, &c. Nor can I conceive, that this which is said of God's speaking to them in his wrath, was meant of that fearful sentence, Depart from me, ye cursed, which God should pronounce against them at the day of judgment: rather I conceive this expression implies, first, that the vengeance that should be poured forth upon them should be by the command of God; which also shows how easily God could destroy them, it was but a word of his mouth, and it would be presently done: and secondly, that by the punishments he would inflict upon them, his wrath against them should be plainly manifested; he would not always speak to them in a way of mercy by the preaching of the Gospel, but at last he would speak to them in a way of wrath, and make them see their former madness. Because David was but of mean parentage, his enemies hoped they should easily crush him; but when they were vanquished, and David was settled in the throne of Israel, then their folly was manifested to all men. And so because of the obscurity of Christ's outward condition, his enemies thought they should soon ruin him; but by the ruin of his enemies God soon declared how vain their attempts were, to the overwhelming of them with horror and confusion, which is expressed in the next clause, and vex (or, trouble) them in his sore displeasure ; which implies, not only the outward troubles, which God should bring upon them, that had been the great troublers of his Church, out of which they should not know how to extricate themselves, but also the inward fears and terrors that should also surprise them.

Vers. 6. Yet have I set my king upon my holy hill of Zion. ] This may be meant of David; of whom it might be said that God had set him as his king, upon his holy hill of Zion, because God had chosen him in a peculiar manner as his king, to rule over his people, (concerning which see the Notes 1 Sam. 16.1.) and Zion David chose to be the Metropolis or chief seat of his kingdom, whence it is often called the city of David, as here it is called God's holy hill, because the Temple was built there, where God was pleased as it were to dwell amongst his people, of which also see the Note 1 King. 8.1. But principally it is meant of Christ, to wit, that God the father doth here affirm, that immediately by himself he had appointed and established Christ to be forever the king of his Church, of which see also the Note before cited 1 Sam. 16.1. For because that city of David was a type of the Church, in relation thereto the Church of Christ is often called Jerusalem, and Zion; as Gal. 4.26. Jerusalem, which is above, is free, which is the mother of us all ; and Heb. 12.22. you are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem: and it may well indeed be called God's holy hill of Zion, not so much because Christ there performed the work of our Redemption, and from thence the Gospel first went forth, as in regard of its spiritual resemblance thereto, to wit, first in regard of its stability, being built upon a rock, against which the gates of hell shall not prevail, Matth. 16.18. and sure therefore to be Psal. 125.5. as mount Zion, which cannot be removed ; secondly, in regard of its eminency, Esa. 2.2, 3. which makes the members thereof to be as a city that is set upon a hill which cannot be hid ; thirdly, because the inhabitants thereof are nearer to heaven then others are, they see those things which others cannot see, they mind heavenly things, and look down with contempt upon whatever is great in the world; fourthly, because it is hard and difficult to be such as the members of the Church ought to be, it will make us toil and breath to attain hereto, as men do that climb up some high hill; and fifthly, in regard that God in Christ dwells in the Church, which is as a holy temple unto the Lord, and there only is God truly worshipped. However doubtless God the father is here brought in, as affirming this concerning his Son, yet have I set my king upon my holy hill of Zion, to show first, why the heathen and others were charged before with setting themselves, and taking counsel against the Lord, to wit, because they did it against him, whom the Lord had established to be his king in Zion; secondly, how deservedly God should pour forth his wrath and indignation upon them, that stuck not to bandy so against his king; thirdly, how vain all their attempts must be, that are against him of whom the Lord had said, that he should reign in Zion. For the emphasis of this expression is in the word (I) yet have I set my king upon my holy hill of Zion ; as if he had said, and who can cross what I the Lord will have done?

Vers. 7, I will declare the decree: the Lord hath said unto me, Thou art my son, &c.] This is one of those places from whence some Expositors conclude, that this Psalm can be understood of none but Christ, and that because though angels and men are sometimes called the sons of God, yet it were very harsh to say of any man that he was begotten of God, as here it is said, Thou art my Son, this day have I begotten thee. But first, because I do not see, but that a man may be said figuratively to be begotten of God, as well as to be born of God, as it is said of all the regenerate, 1 John 3.9. whosoever is born of God, doth not commit sin ; secondly, because the very same expression in effect is used concerning the regenerate, Jam. 1.18. of his own will begat he us with the word of truth ; and thirdly, because many of those that restrain it to Christ, yet understand it in a figurative sense of the Resurrection of Christ, I see no cogent Reason, why we may not in some respect understand it of David, as a type of Christ, in the first place; but then principally, and more clearly and perfectly of Christ. They that apply these words first to David, they conceive that in the first words, I will declare the decree, David professeth, that to take away all pretence of ignorance from those that would not submit to his government, he would make known God's decree concerning him, to wit, that he had appointed and anointed him to be the king of Israel, and had decreed that the kingdom should be settled upon him and his seed forever. And to this some add, that David might the more properly say this of himself, because he was a prophet, and did declare and make known the will of God unto men, Psal. 40.9, 10. I have preached righteousness in the great Congregation, &c. and particularly that decree of God concerning his kingdom, Psal. 78.70, 71. He chose David also his servant, and took him from the sheepfolds, &c. And then for the next clause, The Lord hath said unto me, Thou art my Son, this day have I begotten thee, they refer that to the day of his being anointed king, in regard he was then declared to be the Son of God in a peculiar manner; not only because of the regal dignity in general, according to that which is said of Magistrates Psal. 82.6. I have said, ye are God's, and all of you are children of the most high, and in regard he became then, as it were, a new man, being of a shepherd made a king, and by the effusion of an extraordinary measure of the gifts and graces of God's spirit upon him, as is noted 1 Sam. 16.13. he was thenceforth another manner of man then he had been before; but also because God had in a special manner covenanted with him, that he would be his father, as in reference to his being a type of Christ, and the stock out of which the Messias was to spring. But then understanding it of Christ, the seed of David, (as doubtless the terms were purposely such as could very hardly be applied to David, that we might principally understand it of Christ,) then in the first words, I will declare the decree, we must know that Christ is brought in, resolving to make known to the world, that God had conferred the kingdom upon him, and that he did not of himself usurp this power. So that hereby is signified both that Christ partly in his own person, and partly by his Apostles and Ministers, (Ephes. 2.17. Christ came and preached peace unto you, &c.) should proclaim in the Gospel what God had determined concerning him, so to render all his enemies inexcusable; and also that by preaching the Gospel his subjects were to be gathered, and his kingdom to be established. And as for the following clause, The Lord hath said unto me, Thou art my Son, this day have I begotten thee, that may be understood either first, of the eternal generation of Christ, as he was the only-begotten son of God; and so by those words (this day) must be meant the day of eternity, where there is no time past nor to come, no beginning nor ending, (as neither is there of the fathers begetting his son) but always one present this day. And indeed that this eternal generation of the Son must be at least implied and included is evident, first, because if this be spoken to Christ, it implies that he had a being before he was man, whence it is also said Phil. 2.7. that he took upon him the form of a servant : and secondly, because the Apostle Heb. 1.5. seems to prove Christ to be the son of God in a far more peculiar manner then the Angels are, by warrant of this place, Unto which of the Angels said he at any time, Thou art my son, this day have I begotten thee? Or secondly, of the day of the Son of God's Incarnation and coming into the world; which to make good they say that this place is cited by the Apostle Act. 13.33. partly to prove what he had said before verse. 23. Of this man's seed hath God, according to his promise, raised unto Israel a Savior Jesus. Or thirdly, of the whole time of his manifestation in the world, when he was sent forth as a prophet to teach them, and was declared evidently to be the son of God, ( We beheld his glory, saith Saint John chap. 1.14. the glory as of the only-begotten son of God ) partly by his miracles Joh. 5.36. and partly by that voice that was heard from heaven, Matth. 3.17. and 17.5. This is my beloved son, in whom I am well pleased. Or fourthly, of the day of Christ's Resurrection: and indeed this seems to me to be at least chiefly intended, both because it seems to be spoken of some solemn time of Christ's manifestation to be the son of God, and he was declared to be the son of God with power by the resurrection from the dead, Rom. 1.4. and especially because the Apostle doth clearly affirm, that this was accomplished in Christ's Resurrection, Act. 13.33. he hath raised up Jesus again, as it is also written in the second Psalm, Thou art my son, this day have I begotten thee. Nor needs it seem strange, that it should be said that on that day Christ was begotten, in regard that though he began not then to be, yet then he began most clearly to appear to be the son of God; whereas from the beginning he had been hid in the bosom of the father, and in the law he had been only darkly shadowed forth, then he was clearly manifested: and therefore some understand that desire of Christ's, that he might be glorified, John 17.1, 5. of his desire that he might he raised from the dead. However we see that Christ is called in regard of his resurrection the first-begotten of the dead, Rev. 1.5. and the day of our Resurrection is called the Regeneration, Matth. 19.28.

Vers. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. ] This also can very hardly be applied to David; no otherwise, then by holding that by the uttermost parts of the earth is meant the uttermost parts of the land, to wit, the land of Canaan: and so that place also must necessarily be understood, Psal. 72.8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth, if we understand it of Solomon, as the title of the Psalm, A Psalm for Solomon, seems to direct. But now in Christ we may look for the full accomplishment of this, as being a promise made to him, that so far his enemies should be from ruining his kingdom, that all the inhabitants of the earth should be his, and in subjection to him; partly in that some of all nations should by the Gospel be brought in voluntarily to submit to his government, partly that all the rest shall be under his power and disposing: and how the Church may be said to be the Lord's or Christ's inheritance, see in the Note Deut. 40.20. As for those words prefixed before the promise, Ask of me, &c. the drift of them is, either first, to imply his fathers singular love to him, in regard whereof he might have whatever he would ask of him; or secondly, to intimate his just right to what was promised, in regard he was the son of God; as if he had said, Being my son, thou mayest of right demand the heathen to be thine inheritance: and indeed, however the kingdom was given to Christ as he was man, yet as he was the only-begotten son of God, it was his by right of inheritance, and therefore Christ is called the heir of all things, Heb. 1.2. or thirdly, to imply the priesthood of Christ, to wit, that upon his mediation, merits and intercession (wherein may be included that prayer of his for his elect people▪ Joh. 17.5, &c.) all nations should be put in subjection under him. And indeed Christ's kingdom is ascribed to his mediation, Phil. 2.8, 9. He humbled himself, and became obedient unto death; wherefore God also hath highly exalted him, &c. Yea, and whereas Christ alledgeth this place to prove, that he did not take upon him the priestly office of himself, Heb. 5.5. Christ glorified not himself to be made an high priest, but he that said unto him, Thou art my son, this day have I begotten thee ; it may seem that it is alleged in reference to these following words, Ask of me, and I shall give thee, &c. for there is nothing else in the place, that hath any relation to the priesthood of Christ.

Vers. 9. Thou shalt break them with a rod of iron, &c.] That is, if they will not obey thee, but shall bandy together against thee, thou shalt not only break all their plots and combinations, but shalt also easily and irrecoverably destroy them forever by thine almighty, eternal and unresistable power, even as when men dash in pieces a potters vessel. The like expression is frequently used in other places, to signify the irrecoverable destruction of a people, as Jer, 19.11. I will break this people and this city, as one breaketh a potters vessel, that cannot be made whole again ; and so also Isa. 30.14. Some conceive that by the rod of iron here mentioned is meant, the word of Christ, which is the scepter of his kingdom, according to those expressions elsewhere; He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked, Esa. 11.4. and Rev. 19.15. Out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron. And indeed the wicked may well be said to be destroyed by the word of God, because the destruction that falls upon them is the sure effect of those threatenings, wherein this destruction was denounced against them. But yet here I conceive it is meant of the unresistable power of Christ; namely, that Christ shall destroy his obstinate enemies, not only at the day of judgment, but also often here in this world: a notable instance whereof we have in the Jews, who are so dashed in pieces, that they are scattered abroad all the world over. Yet some shadow there was also of this in the great victories of David over the nations that rose up against him, 2 Sam. 8. and 1 Chron. 18 and 19.

Vers. 10. Be wise now therefore, O ye kings: &c.] He expressly addresseth his speech to kings and judges, because first God's advancing them was an engagement to them above others to serve the Lord; secondly, such have usually great power to draw men in to Christ, or to keep men off from submitting to him; thirdly, one end why God hath given them their authority is, that they may improve it for the drawing in of men unto Christ; and fourthly, being puffed up with their greatness, and the high conceit they have of their own wisdom, and being withal still jealous, that their subjects by embracing the Gospel will prove seditious, they above others are hardliest won to stoop to the government of Christ. Yet withal under these the people also are comprehended, as appears by that general clause verse. 12. Blessed are all they that put their trust in him : if kings be bound to submit, much more those of inferior rank. As for the expressions here used, Be wise, and be instructed, they imply, that however they might count the Gospel foolishness, and pride themselves in their wisdom, yet it would be their wisdom to embrace and believe the instruction of the Gospel, and most gross folly it would be to oppose the Lord's anointed. And then this word ( now ) is added, Be wise now therefore, O ye kings, as in reference to the word then, verse. 5. Then shall he speak to them in his wrath, &c. as if he should have said, Now submit, whilst you may be accepted, before that time comes, when he will surely destroy all that have opposed him. How both this and that which followeth may in some sense be applied to David, we may easily conceive.

Vers. 11. Serve the Lord with fear, and rejoice with trembling. ] Rejoicing and trembling are here joined together, as are fear and joy Matth. 28.8. And they departed quickly from the sepulcher with fear and great joy : and it may be meant, either of their carnal rejoicing in their greatness and prosperity, as if he had said, Whilst you rejoice in your eminency above others, forget not to fear and tremble before the Lord your God; or else rather of their spiritual rejoicing in Christ, and the wonderful grace of God tendered to them in him, namely, that they should take heed that they did not turn the grace of God into wantonness, or Christian joy into carnal licentiousness, but that their joy should be still tempered with a holy fear of doing anything that should provoke the Lord to displeasure against them.

Vers. 12. Kiss the Son, &c.] To wit, both by way of acknowledgement of his sovereignty, if you refer it to David, and by way of submission to his regal power; and likewise also by way of divine adoration, if we understand it of Christ, the only-begotten Son of God, coequal with the father. For that kissing signified both these, we may see in the Notes upon 1 Sam. 10.1. 1 Kings 19.18. and Job 31.27. As for the following words, lest he be angry, and ye perish from the way, &c. they must be referred to the Lord, mentioned in the foregoing verse; if ye understand the former words of David: but those being understood of Christ these may far more probably be referred to him, Kiss the Son, lest he (that is, the Son) be angry, &c. and by perishing from the way is meant, either their being cut off by the judgments of God here in this world, suddenly and unexpectedly, whilst they promised themselves nothing but safety, or their being cut off whilst they were pursuing their projects, and disabled from bringing them to effect.

Blessed are all they that put their trust in him. ] That is, in the Lord Jehovah, or rather in his Son Christ. And this clause is added, both to set forth the grievousness of the miseries that would befall them against whom his wrath should break forth, by affirming how happy they were that by trusting in Christ were secured from that danger; and also to imply, that though there was nothing spoken yet but of Christ's severe wrath against his enemies, yet to his people he should be the author of all perfect happiness.

PSALM III.

The Title. A Psalm of David when he fled from Absalom. ] It is not improbable that this Psalm was composed by David in the very time of his withdrawing himself from the rage of Absalom, if we consider first, that the time was long, secondly, how careful David was to redeem all times of any freedom for any spiritual services, and thirdly, that he was thereto enabled by the special inspiration of God's spirit. Yet the words may well bear it, that it was composed afterward, to express how he was affected in that time of his distress, thereby to sound forth the praises of God.

Vers. 1. Lord, how are they increased that trouble me! &c.] It is said 2 Sam. 15.12. that this conspiracy was strong; for the people increased continually with Absalom: and chap. 17.24. that Absalom passed over Jordan, he and all the men of Israel with him ; which was according to Hushai's counsel verse. 11. I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude. And hence it is that David here complaining to God, upon whom he casts his grief and care, mentions this three several times, that his enemies were so many; expressing himself by way of admiration, to show how strange it was, that so many should so suddenly without any cause fall off from him, whom God had anointed to be their king, to set up an ambitious youngster, as his son Absalom was, to reign over them.

Vers. 2. Many there be which say of my soul, &c.] That is, of me: See the Note Gen. 27.4. There is no help for him in God ; that is, no hope or possibility of help. And thus they animated one another against him, and did thereby exceedingly wound his soul: either first, out of an Atheistical contempt of God, boasting that now they had such a strong party, that God should not be able to help him; and indeed we see with what confidence Ahithophel spake, 2 Sam. 17.2. I will come upon him while he is weary, &c. and all the people that are with him shall flee, and I will smite the king only : or secondly, because they judged thus from that sore calamity that God had brought upon him, in the insurrection of his own son against him: or thirdly, because they judged that God had forsaken him for his sin in the matter of Uriah (which probably might be the reason that moved Ahithophel, though so great a Politician, to join with Absalom) for so we see Shimei concluded, 2 Sam. 16.8.

Selah. ] Divers opinions Expositors have concerning the meaning of this word, which is three several times inserted in this, and often in other Psalms; but very little clear evidence of reason there is in anything they allege as the ground of their opinions. That which hath most show of likelihood is, either first, that it is set as a musical pause, to show that in that place the singers were for some time to make a stop in their singing: which may seem the more probable, because we find this word nowhere in Scripture, but in this book of the Psalms, and in the song of Habakkuk; and in both always at the end of a verse, unless it be in these few places, to wit, Psal. 55.19. and 57.3. and Habak. 3.3, 9. or secondly, that it was a Note to mind the singers, that in that place they were to lift up their voices; which is grounded upon this, that the word seems to be derived from an Hebrew word that signifieth to elevate or lift up. These two, I say, are the most probable opinions. Only withal we must know, that the end of either of these was to signify the observablenesse of the foregoing passage, as here how considerable this sad condition of David was, that his enemies should say, there was no help for him in God. They that hold it was a musical pause, say it was to give a hint, that men should seriously ponder of that which was then said: and they that hold it was for the lifting up of the voice, or (as some think) to show that the foregoing passage was to be sung twice, do likewise conceive, that hereby was signified how admirable and observable that was for all that heard it.

Vers. 3. But thou, O Lord, art a shield for me; my glory, and the lifter up of my head. ] He terms God his glory, first, because God had given him, and he knew would still give him, cause of glorying in his favor and help: secondly, because he had honored him, and so would still, by giving him victory over his enemies; and this he opposeth to the shame that lay now upon him, when he was glad to fly for the saving of his life: and thirdly, because it was the Lord that had advanced him to that glorious condition of being king over his people, and therefore he doubted not but that he would maintain and protect him therein. And then again he terms him the lifter up of his head, first, because God did comfort and support his dejected spirit, and keep him from sinking under his afflictions: secondly, because through God's grace to him, he was enabled to bear up his head with confidence and comfort, according to that Luk. 21.28. And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh: thirdly, because God had often, and he knew still would, deliver him out of troubles, and raise him from any dishonor and reproach that should be cast upon him; as it is said that the king of Babylon did lift up the head of Jehoiachin, when he freed him out of prison, 2 King. 25.27: and fourthly, because he had exalted him to be king, and therein he doubted not but he would continue him, according to that Psal. 110.7. He shall drink of the brook in the way, therefore shall he lift up the head.

Vers. 4. I cried unto the Lord with my voice, &c.] Why was it not enough to say, I cried unto the Lord, but that these words must be added, with my voice? I answer, first, because he would covertly imply, that instead of spending his breath, as in their afflictions many do, in vain and useless complaints, and murmurings against God, he rather chose to call upon God for help: secondly, because he would hereby oppose the lifting up of his voice in prayer to their clamours and insultations, as if he had said, Their outcries shall not put me to silence; whilst they lifted up their voice in such outcries against me, God hath forsaken him, there is no help for him in God, this stopped not my mouth, but I cried to the Lord with my voice : and thirdly, to show, that by reason of the strength of his affections, he not only prayed within himself, but also out of the fervency of his spirit, poured forth his desires in vocal prayer. As for the following words, and he heard me out of his holy hill, it may be meant both of God's hearing him out of heaven, which is sometimes in the Scripture called God's holy hill, as Psal. 15.1. who shall dwell in thy holy hill? and also of the hill of Zion, and that because the Ark was there, the sign of God's spiritual presence amongst them; and probable it is that David by this expression intended to intimate, that though he was now driven from God's holy hill, and had sent back the Ark thither, as is related 2 Sam. 15.25. yet he doubted not but thence God would hear his prayer.

Vers. 7. Arise, O Lord; save me, O my God, &c.] Though David had the Cherethites and Pelethites and Gittites with him, 2 Sam. 15.18. and many others, that fell not off to Absalom, yet his trust was in God, and not in them. As for the following words, for thou hast smitten all mine enemies upon the cheek bone, they may imply the shame and dishonor that God had cast upon them: (concerning which see the Note Job 16.10.) But I rather think the meaning to be, that God's hand had been heavy upon them, as when a man strikes one so on the cheek that he beats out his teeth; which is added in the next clause, thou hast broken the teeth of the ungodly : Yet some conceive that ungodly men are compared here to wild beasts, whose teeth being broken, they are disabled to do hurt as formerly.

Vers. 8. Salvation belongeth unto the Lord, &c.] That is, It is only in his power to save, and it appertaineth to him to save those that by Covenant are his people: which is more fully expressed in the next clause, thy blessing is upon thy people.

PSALM IV.

The Title. TO the chief Musician on Neginoth. ] That is, on stringed instruments : for so the word Neginoth is translated, Habak. 3.19, It seems the Psalms which David composed he distributed amongst the several companies of the Levites, that were the holy singers in the Tabernacle and Temple, some to one company, some to another; and accordingly this was delivered to the Master of that Choir that played on stringed instruments.

Vers. 1. Hear me when I call, O God of my righteousness, &c.] That is, Thou that art the witness, judge, maintainer and revenger of mine innocence, and the righteousness of my cause. And doubtless this is meant of the cause of his Regal dignity, whereto God had anointed him. So that though the time and occasion of composing this Psalm be not expressed, yet we may well think it was composed when some opposition was made against him concerning the kingdom, to wit, either by Absalom, or rather (because the words verse. 2. How long will ye turn my glory into shame? seem to imply a longer opposition) by Saul, or his family and their abettors after Saul's death.

Thou hast enlarged me when I was in distress, &c.] The meaning is, that God had often enlarged his heart with joy and comfort, when he was as a man imprisoned through grief and sorrow; or rather, that God had often freed him out of great straits and troubles. As for the following words, have mercy upon me, and hear my prayer, see the Notes upon 1 Kings 8.30.

Vers. 2. O ye sons of men, how long will ye turn my glory into shame? &c.] This is added, as the fruit of his foregoing prayer, to wit, that he doubted not of God's protection; to which end he turns his speech here to his enemies, O ye sons of men, how long will ye turn my glory into shame? By the common consent of almost all Expositors, the Hebrew words, here translated sons of men, do signify men of eminency and renown above others, at least such as thought so of themselves, (and therefore are these words translated men of high degree, Psal. 62.10. and so also Psal. 49.2.) and by his glory here is meant either his innocence, which his enemies sought to traduce, or rather the honor that God had put upon him in making him his anointed king, which he saith they sought to turn into shame; first, because they charged him, that he ambitiously and treasonably sought to wrest the Crown from his lawful Sovereign, and from his seed, and so by their slanders sought to make the people to look upon him as a rebel, rather then the Lord's anointed; and secondly, because they despised and derided him, and in his low estate insulted over him, Ye shall see what his Anointing will come to: Is it likely that God's Anointed should hide himself in rocks and dens, or fly to the Philistines for shelter? &c. as Shimei triumphed over him, when he fled from Absalom, 2 Sam. 16.8. and thirdly, because they sought with shame to cast him down from that dignity, whereto God had advanced him, and so utterly to ruin him. Why this is expressed by way of Interrogation, we may see in the reasons given for the like expression Psal. 2.1. It is as if he had said, O ye that exalt yourselves so much in your greatness, how is it that after so many manifestations of God's favor to me, and of his choosing of me to be your king, you are still so bold or foolish, as to seek to turn my glory into shame? And accordingly also we must understand the following clause, how long will ye love vanity, and seek after leasing? to wit, that therein he chargeth them first, with taking great delight and pleasing themselves in those plots against him, which would prove vain devices and lying imaginations, and such as they would never be able to bring to effect; see the Note Job 15.35. secondly, that though they pleased themselves with many colorable pretences for their opposing of him, yet they would all prove vanity and lies; see the Note Job 15.31. and thirdly, that it was merely for preferment and reward, for honors and riches, that they opposed him the Lord's anointed; wherein they exposed themselves to God's displeasure, for worthless transitory things that were mere vanity, and wherein they should never find that happiness they expected.

Vers. 3. But know that the Lord hath set apart him that is godly for himself. ] Doubtless this David speaks concerning himself; as if he should have said, Whereas the Lord rejected Saul for his impiety, he hath chosen me, whom he hath endued with true piety, that I might advance godliness and religion in the land: and indeed this expression, of God's setting him apart for himself, seems to have relation to that of Samuel to Saul, 1 Sam. 13.14. The Lord hath sought him a man after his own heart, and that which God said to Samuel 1 Sam. 16.1. I will send thee to Jesse the Bethlehemite; for I have provided me a king among his sons. Yet withal we see it is expressed indefinitely, that the Lord hath set apart him that is godly for himself, that is, that the Lord will own every truly pious man, as one of those whom he hath chosen and set apart from the world, that they might be his peculiar people; and that purposely to imply, that if the Lord did thus own all his holy Saints and servants, much more would he own him who endeavored after true piety and godliness in his whole conversation, and whom he had set apart to that peculiar service of ruling over his people. So that the drift of the words is clearly, to put his enemies in mind, that he did not ambitiously seek to advance himself, but that the Lord had chosen him to be king; so that they opposed the Lord in opposing him; and however low he might be brought for a time, yet the Lord would raise him up again, and would not fail to protect his own servant.

Vers. 4. Stand in awe, and sin not, &c.] This clause in the Septuagint is, Be angry and sin not : and because the Apostle hath the very same words Eph. 4.26. it is thought that he alledgeth them as from this Psalm. Nor yet need we be troubled that the Apostle should not cite them according to the Hebrew Original, which is well translated in our Bibles, Stand in awe, and sin not ; for first, because the Septuagint translation was best known to God's people in those times, he might cite it, as a passage taken out of that translation, holding forth a necessary duty, though not rendering the genuine sense of the words in the Psalm, and so not as a testimony of the Prophet David: secondly, the word in the Original, here translated Stand in awe, doth generally signify any moving of the heart; and though it were therefore here principally intended concerning their being moved inwardly with the fear of God, yet it might well be applied by the Apostle to men's being moved with anger: and thirdly, when men stand in awe of God, this must needs be accompanied with a holy anger against themselves for the offenses they have committed against God; and in that regard, that which the Prophet David saith here, might be, without wresting the place, cited to the purpose for which the Apostle there alledgeth it. As for the drift of David in these words, some conceive that here he turns his speech to those that sided with him, Stand in awe and sin not ; as if he had said, Though you be grieved and troubled to see me, the Lord's anointed, to be so persecuted and troubled as I am, and that I should be in so low a condition, whilst mine enemies prosper and triumph over me; yet as standing in awe of the Majesty of God, take heed that you sin not either by 〈2 pages missing〉 that signifieth to p • ssesse, (and so both the Septuagint and the Vulgar Latin render it;) and accordingly they say that hereby is shown, that this Psalm treats of the troubles of God's people, who are the Lord's inheritance, or that it concerns the enemies of God's people, who sought to drive them out of the land of Canaan, the inheritance of the Lord; concerning which see the Notes 1 Sam. 26.19. And divers other interpretations are given of it. But the most probable, I conceive, is that first named, that hereby is meant wind Instruments, the word Nehiloth being derived from an Hebrew word that signifieth to pierce through or to wound, because they are hollow, or because of the holes that are in pipes, which have the appearance of so many wounds.

Vers. 3. My voice shalt thou hear in the morning, O Lord, &c.] That is, speedily and out of hand: for so this expression is elsewhere used, as Psal. 143.8. Cause me to hear thy loving-kindness in the morning. I doubt not but David speaks here as in reference to his constant course of praying early in the morning, so giving to God the first-fruits of each day: but yet that which is here chiefly intended is, that God would hear him betimes and without delay; that as his earnest desires carried him carefully to pour out his requests before God betimes in the morning, so God would betimes also come in to his help: In the morning (saith he) will I direct my prayer unto thee, and will look up, to wit, as waiting for a gracious answer of my prayers, according to that Mich. 7.7. I will look unto the Lord, I will wait for the God of my salvation; and Psal. 145.15. The eyes of all wait upon thee, or, look unto thee. Whence it was that Peter and John Act. 3.4, bad the criple, as in expectation of what they would do for him, to look on them.

Vers. 4. For thou art not a God that hath pleasure in wickedness; neither shall evil dwell with thee. ] That is, Thou wilt not own wicked men to be of the number of thy people here, nor wilt thou suffer them to live with thee in thy kingdom of glory hereafter. Yea this phrase may farther comprehend, that God will not protect wicked men, that he will not endure them, nor have anything to do with them. However doubtless David alledgeth this as a sure argument, that God would hear his prayers, and destroy his enemies, namely because God was always an enemy to such wicked wretches.

Vers. 6. Thou shalt destroy them that speak leasing, &c.] He means this of his enemies, that did slander him, such as he complained of to Saul 1 Sam. 24.9. Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt? as likewise of those that flattered him with their lips, being bitter and implacable enemies in their hearts; as when Saul proffered him his daughter in marriage, &c. And so also that in the next clause, the Lord will abhor the bloody and deceitful man, may be spoken in reference to Saul's slaying the Priests, and all other bloody and deceitful practices of his enemies against him.

Vers. 7. But as for me, I will come into thy house in the multitude of thy mercy, and in thy fear will I worship toward thy holy Temple. ] By God's house and Temple here is meant the Tabernacle, whereon the Ark of God dwelt between the Cherubims, (see the Notes on 1 Sam. 1.9.) in the Courts whereof the people used to worship towards God's holy place; and by his coming into God's house in the multitude of his mercy may be meant, either first, that he would go thither trusting in God's infinite mercies; or secondly, that his work there should be, with a thankful heart to extol God's many mercies; or thirdly, that through the riches of God's mercy to him in defending him, and delivering him out of his troubles, he should come to God's house to worship him there. It seems therefore that David's aim in these words was, to imply first, that though for the present he was driven from the house of God, yet he doubted not but God would bring him thither again; and secondly, that his purpose then was to praise him there for all his mercies, and to worship him there daily with all reverence and godly fear: for this the second clause doth import, and in thy fear will I worship toward thy holy Temple ; to wit, not only that he would behave himself in worshipping him with all possible reverence, but also that he would do it with a truly pious heart; his joy when God had delivered him should not make him the less, but the more careful not to offend God. And thus also by opposing this promised piety to the wickedness of his enemies, whereof he had spoken in the foregoing verses, he doth hereby encourage himself, that God would surely hear his prayer.

Vers. 8. Lead me, O Lord, in thy righteousness, &c.] Some by thy righteousness here understand that way of righteousness which God hath prescribed in his word, wherein David being conscious to himself of his own weakness, desires to be guided by the spirit of God, that he might not turn aside out of that way: and that, saith he, because of mine enemies, that is, lest they should draw me into any way of wickedness; or that they may not find anything in me, for which to upbraid me, or to insult and triumph over me, and for which they might seem justly to persecute me. But then others understand hereby the righteousness of God, Lead me, O Lord, in thy righteousness, that is, for, or according to thy righteousness, thy faithfulness and justice; as if he had said, As thou art a righteous God, faithful in making good thy promises, and so art wont to prosper the righteous and destroy the wicked, conduct me safely, and prosper me in all my ways, because of mine enemies, that continually lie in wait for my life. And thus accordingly we must understand the next clause also, make thy way straight before my face ; that is, cause me to walk right on in the ways of thy commandments without turning aside; or, carry me safely through those many perplexities and difficulties that lie in my way, and bring me to the end which thou hast promised.

Vers. 9. Their throat is an open sepulcher. ] This David saith of his enemies, either only generally, to imply how insatiably bloody they were after the destruction of himself and other the faithful servants of God, even like an open sepulcher, that still is ready to devour all the dead that are laid into it; or else more particularly, to imply first, that with their speech they sought to destroy him, as by their lies and slanders, by tempting him to sin against God, by flattering him, and so endeavoring to draw him into a snare; or secondly, with relation to their cruel threatenings, that they breathed forth nothing but slaughter and destruction against him, according to that Prov. 1.12. Let us swallow them up alive as the grave, and whole as those that go down into the pit; or thirdly, to imply the loathsomeness of their blasphemies against God, his truth and people, and other the wicked language they uttered, which coming from the rottenness and corruption of their hearts, might the rather be compared to the stench of an open sepulcher. And then besides, in regard of their seeking to entrap him unawares, he might compare them to an open grave, whereinto a man in the dark may suddenly fall, not seeing any danger. The Apostle Rom. 3.13. alledgeth these words, though spoken of David's enemies in particular, to prove the common corruption of all mankind, not Gentiles only, but Jews also, and that because naturally there is the same fountain of corruption in all mankind: and as under the person of David both Christ and all his members are described, even all the regenerate; so under the persons of David's enemies all the wicked of the world are described. However clear it is, that what David here saith concerning his enemies, is, to imply his danger thereby, and so to move God to protect him, and destroy his enemies.

Vers. 10. Destroy thou them, O God, &c.] Or, make them guilty, that is, by punishing them make known their guilt: let them fall by their own counsels, or, from their counsels ; that is, let their counsels come to naught. As for the following clause, Expositors judge diversely of the casting out there mentioned, cast them out in the multitude of their transgressions; to wit, that David prayeth, that they might be cast either out of the Church, or out of the kingdom, or out of the world, according to that Job 18.18. He shall be driven from light into darkness, and chased out of the world, or that being shut out of heaven, they might be cast into hell. But I should rather think that the meaning is more general, to wit, that David prayeth that God would not prosper them in their attempts, but cast them away, and utterly destroy them.

Vers. 11. But let all those that put their trust in thee rejoice, &c.] Either David desires that they might rejoice upon God's manifestation of his love to them in their own persons; or else rather, that the Lord's dealing with him might be to them an occasion of great joy, to wit, when thereby they should see how careful God is to defend and bless his righteous servants, and to destroy their enemies. And the same is intended in the last clause of this verse, let them also that love thy name, be joyful in thee, that is, those that love thee: yet withal by the Name of God may be meant his word, or whatever else it be whereby God is made known. Yea, as the Name of those men hate is hateful to them, and the Name of those they love is delightful to them; so they that love God, they love his very Name.

PSALM VI.

The Title. TO the chief Musician on N • ginoth upon Sheminith. ] For the first part of the Title, see the Note upon the Title Psal. 4. and concerning Sheminith, see the Note 1 Chron. 15.21. This is the first of those that are commonly called the seven Penitentiall Psalms; the other six are the 32, 38, 51, 102, 130, and the 143.

Vers. 1. O Lord, rebuke me not in thine anger, &c.] That is, Correct me not in thine anger; for so this word rebuke is often taken in the Scripture, as Rev. 3.19. As many as I love, I rebuke and chasten : and by this which he desires, that God would not correct him in his anger, nor in his sore displeasure, is meant, either that God would correct him gently and moderately, and so that which he prayeth against may be, that severity which God useth sometimes in correcting his own children; or else that God would not lay his hand upon him in wrath, by way of satisfying his justice, but in fatherly mercy to correct him as his child, and not utterly to destroy him as an enemy, according to that Jer. 10.24. Correct me, but with judgment, not in thine anger, lest thou bring me to nothing.

Vers. 2. Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed. ] That is, my most inward parts: see the Note, Job 30.17. Very probable it is which some gather from these words, to wit, that David's aim in this Psalm was to set forth how he was affected in some sore fit of sickness, or to teach God's servants how they ought to be affected in that condition. Yet these words, I am weak, may be meant of his being brought low by any deadly distress or danger; and deliverance from any such distress may be termed healing, as Deuter. 32.39. I wound, and I heal; and so also the healing of the sick foul with comfort or grace, as Psal. 41.4. Heal my soul, for I have sinned against thee.

Vers. 3. My soul is also sore vexed, &c.] To wit, with fear of thine indignation, with grief for my sins and thy displeasure, and the insultation of mine enemies over me: but thou, O Lord, how long? that is, how long wilt thou afflict me? or how long wilt thou defer to help me? but, as one whose words were swallowed up with grief, he only saith, How long?

Vers. 4. Return, O Lord, &c.] That is, Whereas thou hast withdrawn thyself for a time from me, return, and be with me again, to help and comfort me, as formerly: deliver my soul, that is, deliver me, or save my life. Nor needs it seem strange that David should so earnestly beg for life; first, because death is naturally dreadful to all men: secondly, because the bliss of the Saints departed was not so clearly revealed under the Old Testament, as it is now: thirdly, because the bliss of this life was by God's appointment to them a pledge of their future life and happiness: and fourthly, because he might fear that the cause of Religion, which he sought to establish aright, might suffer much after his departure.

Vers. 5. For in death there is no remembrance of thee, &c.] That is, When men are dead, they cannot record and praise thy name before men, as I desire to do.

Vers. 6. All the night make I my bed to swim, &c.] He mentions the night, either because sick men are usually worst in the night; or because he had then most freedom to think of his sins, or his enemies that longed for his death, and might with most privacy pour forth his tears before God.

Vers. 7. Mine eye is consumed because of grief, &c.] For weeping, yea grief alone, may darken and mar the eyes. See Job 17.7.

Vers. 8. Depart from me, all ye workers of iniquity. ] Being delivered from his sickness, or the deadly danger he was in, or at least being assured of deliverance, in these words either David resolves to cast off those his enemies, that had been formerly familiar with him, and in the mean season desired his death; or else he engageth himself, as by way of thankfulness for this mercy, that he would not henceforth have any communion with any wicked men; or else rather by these words he insults over his enemies, telling them they might be gone with shame, that had stood gaping after his death, or sought it, and that because the Lord had now heard his prayer and tears.

Vers. 10. Let all mine enemies be ashamed and sore vexed, &c.] To wit, as being disappointed of what they hoped for: let them return and be ashamed suddenly ; that is, let them turn their backs and be gone with shame (according to that Psal. 56.9. When I cry unto thee, then shall mine enemies turn back ) and that suddenly, that is, God on a sudden delivering me out of their hands.

PSALM VII.

The Title. SHiggaion of David, &c.] There are divers conjectures in Expositors, but they are mere conjectures, concerning this word Shiggaion : as that it was the name of some Musicall Instrument, to which this Psalm was to be sung; or the name of some kind of Verse wherein it was composed; or of some tune, or some known song, to the tune whereof it was to be sung. That which seems most probably said is, that Shiggaion is derived of an Hebrew word that signifieth to err, and so may be translated an aberration, or, a song of wandering : to wit, either because it was sung in parts, or by several voices, some singing one clause, and then others another; or because upon the Instrument whereon they played when this Psalm was sung, they ran with their fingers from one string to another; or because it was made of sundry variable or wandering verses; or because therein are expressed those cares of David, which made him in danger to err or go astray. Yea because the Hebrew word Prov. 5.19. doth signify to be delighted or to wander in love, therefore some translate Shiggaion of David, David's variable or delightful song, or the solace of David. As for the following words, which he sang unto the Lord concerning the words of Cush the Benjamite, it is most probable that this Cush was some great Courtier of Saul, and of his tribe and family, who had accused David to Saul, upon occasion whereof David composed this Psalm. I know that the most Expositors hold, that it is Shimei or Saul himself that is here called Cush, by interpretation the Ethiopian or blackmore ; and that, say they, to note his black, malicious and hellish disposition, or that there was no more hope of changing his nature and qualities, then of washing a blackmore white. But besides that the reasons alleged for giving either of them this name Cush, have no great solidity in them, and that there could be no cause at all why he might not have expressed them by name, in the Psalm David seems plainly to speak of some slander that endangered his life, which could not be meant of Saul, nor of the revilings of Shimei.

Vers. 2. Lest he tear my soul like a lion, &c.] In the foregoing verse he had said, Save me from all them that persecute me ; this therefore which he adds here in the singular number, Lest he tear my soul like a lion, must either be understood indefinitely of everyone of those that did persecute him, Lest he tear my soul, &c. that is, lest he that persecutes me do tear me in pieces, or destroy my life (for soul is often taken for the person or the life of a man, see the Notes Psal. 3.2. and 1 Sam. 25.29.) or else of Saul in particular his great enemy, whom others served in their persecuting of David. And by comparing him to a lion, he implies his power and cruelty, thereby the rather to move God to deliver him: and if this were done after Saul had made such a slaughter of the Priests 2 Sam. 22.18. David had the juster ground to compare him to a lion tearing his prey.

Vers. 3. If I have done this, &c.] That is, this which Cush hath laid to my charge, and which is thereupon commonly spread abroad concerning me, to wit, that he adds in the following verse, that when things were all at peace in the kingdom, and that Saul had given his daughter in marriage to David, and preferred him as his favourite in all things, then David sought to take away Saul's life, that he might step into the throne; If, saith he, I have rewarded evil to him that was at peace with me, that is, to Saul; which the following clause doth also confirm, wherein he seems to have particular reference to his saving of Saul, when he had him at an advantage, and he restrained his captains from offering him any violence, 1 Sam. chap. 24. and 26. Yea, saith he, I have delivered him that without cause is mine enemy.

Vers. 5. Let him tread down my life upon the earth, and lay mine honor in the dust. ] By this honor may be meant his soul, as in Gen. 49.6. (concerning which see the Note there) which may be said to be laid in the dust, when his life, that proceeded from the union of his soul and body, was taken away, and he laid in the dust; and so both clauses, let him tread down my life upon the earth, and lay mine honor in the dust, may both intend the same thing: or, secondly, by his honor may be meant that honorable condition whereto God had advanced him, or which God had promised him, to wit, of being king over his people; which might be said to be laid in the dust, either by his death, or by his being brought to a low and poor condition: or, thirdly, by his honor may be meant that honorable fame and repute and credit wherein he had lived, and which might remain of him after his death; which in case of his guilt he desires might be laid in the dust, to wit, by the perishing of his memory, or being buried under obloquy and reproach.

Vers. 6. Lift up thyself because of the rage of mine enemies, &c.] That is, Because of their rage arise to my help; and so it is the same in effect with the foregoing clause, Arise, O Lord, in thine anger : or, Lift up thyself, that is, exalt and glorify thyself as a conqueror, by saving me from their rage. As for the following clause, and awake for me to the judgment that thou hast commanded, there are two several Expositions, neither of them improbable, which are given of it. The first is, that David doth therein desire the Lord to awake for him; to settle him in the kingdom which he had promised him: for because his office was therein to do justice and judgment, and to settle all things in the kingdom, which had been out of frame under Saul's reign, and because God had commanded Samuel for this purpose to anoint David, and because God had decreed and said that David should be king, and had at the same time pronounced this judgment against Saul, that he had rejected him, 1 Sam. 16.1. and what God hath decreed shall be, in regard of its certainty, is frequently in the Scriptures said to be commanded of God, as Psal. 33.9. He spake and it was done, he commanded and it stood fast, and Psal. 147.15. He sendeth forth his commandment upon the earth, his word runneth very swiftly ; therefore doth he express this in these terms, awake for me to the judgment that thou hast commanded. And then the second is, which I best approve, that David doth herein desire that God would raise up himself to punish his enemies, and to deliver him that was injured and oppressed: which he terms the judgment which God had commanded, either because God had commanded the sons of men thus to execute judgment, and therefore he doubted not that God would himself do what he had enjoined others to do; or because it was that which he knew God had ordered and decreed.

Vers. 7. So shall the congregation of the people compass thee about, &c.] Two things may also probably be intended herein. The first is, that if God would make good his promise, and settle him in the throne, so far as in him lay, the people that were now grown to a kind of profane neglect of God's worship under the government of Saul, as appeared by the neglect of the Ark all the time of his reign, should be brought to assemble themselves duly together, to perform the duties of his worship and service: and hereby he makes it manifest, that he desired not the kingdom for his own interests, but for the advancement of God's glory. And the second is, that if God would appear in his defense against his enemies, the experience of God's justice and faithfulness herein would bring in the people by multitudes to compass him about, (and it may be meant of the Israelites alone, or of other nations jointly with them, to whom the fame of what God had done for David herein should come) to wit, to praise God, to pray to God for judgment in the like case, yea and in general to worship God with fear and reverence: for indeed the judgments of God manifested in the world do notably stir up devotion in men. And to this purpose also is that which follows, for their sakes therefore return thou on high, that is, exalt thyself, and show thyself gloriously in this cause of mine; or rather, ascend again into thy throne of judgment, and judge the cause between me and mine enemies: for in these words there seems to be an allusion to the thrones and seats of judgment amongst men, which used to be on high above the people, as we see in Solomon's throne, 1 Kings 10.19. or else to the height of the heaven, of which it is said, The Lord's throne is in heaven, Psal. 11.4, and because whilst God had forborne punishing his persecutors, it had been as if God had given over judging the world, therefore he desires that God would return to his throne of judgment.

Vers. 8. The Lord shall judge the people, &c.] As if he should have said, And therefore from the slanders of men I appeal to God, and know that he will judge righteously: whereupon he adds, Judge me, O Lord, according to my righteousness, &c. concerning which see the Note, 2 Sam. 22.21.

Vers. 9. Oh, let the wickedness of the wicked come to an end, &c.] As one that had been long under this affliction, he desires the Lord that at last, some way or other, there might be an end put to the malicious practices of his enemies against him and others, and so thereby that he would establish the just: for (saith he) the righteous God trieth the hearts and reins ; that is, the Lord exactly knoweth the secretest thoughts and desires of men's hearts, and consequently he knoweth the integrity of mine heart, and that there never came any such thing into my thought, as they lay to my charge. Because in the entrails of a man the reins lie of all the rest the most retired and hidden, therefore they are added to the heart.

Vers. 11. God is angry with the wicked every day. ] Hereby is meant, not so much that there is no day wherein God doth not manifest his anger against some wicked men, by pouring forth his wrath upon them; as that he is every day angry with the wicked, even when he forbears them; whence it is that even then they are said to treasure up wrath against the day of wrath, Rom. 2.5.

Vers. 12. If he turn not, he will whet his sword; he hath bent his bow, &c.] That is, If the wicked man repents not, and gives not over his persecuting the righteous, God will whet his sword, &c. and by whetting his sword, and having his bow bent, and his arrows prepared in a readiness, called the instruments of death verse. 13. he implieth how sore and sudden God's judgments upon him should be; he was ready to shoot, and the wounds given by his sword should be deep and deadly: he ordaineth his arrows against the persecutors ; he makes and intends them, and decrees them purposely to be shot against the persecutors. And this, being prophetically spoken, some say was accomplished when Saul was sore wounded by the Philistine archers, and afterwards thrust himself through with his own sword, 1 Sam. 31.3, 4.

Vers. 14. Behold, he travelleth with iniquity, &c.] That is, He strives to effect his wicked and mischievous purposes against the righteous, being even pained as a woman in travel to accomplish his intentions, but all in vain. See the Note Job 15.35.

Vers. 16. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. ] These expressions, His mischief shall return and shall come down, seem to imply, that what mischief the wicked seek to do to the righteous, God takes it as intended against himself, according to that Zach. 2.8. He that toucheth you, toucheth the apple of his eye ; and accordingly that it is of God that their mischief, like so many arrows shot against heaven, is turned back upon their own heads: as it was with Saul, who having often plotted how to bring David to fall by the hands of the Philistines, was at last himself overcome by them, by means whereof he slew himself, and they finding his body, cut off his head, and carried it up and down their country in a way of triumph.

PSALM VIII.

The Title. TO the chief Musician upon Gittith. ] See the Note upon the Title Psal. 4. For these words, upon Gittith, which are also the Title of the 81 and the 84 Psalm, the conjectures of Expositors are various. First, some conceive that this Psalm was to be sung with those musical Instruments, which were used by the Levites of Gathrimmon, who were called Gittites, as Obed-Edom is called 2 Sam. 6.10; or because David composed this Psalm to be sung when the Ark was removed to or from the house of Obed-Edom the Gittite. Secondly, others think, because Gath in Hebrew signifieth a wine-press, that the musical Instrument wherewith this Psalm was to be sung, had the form of a wine-press; or that it was composed to be sung at the vintage amongst the wine-presses, perhaps at the feast of Tabernacles, which was about that time; or that it was to be sung in the tune of those lightsome songs, which they usually sung at their vintages. And thirdly, others say that it was composed upon occasion of some great deliverance or mercy afforded to David, that had some relation to Gath a city of the Philistines; or that Gittith was the name of some musical Instrument, as the Gittern is with us; or the name of some song or tune, used or invented at Gath of the Philistines. And indeed of all these conjectures this last seems to me the most probable.

Vers. 1. O Lord, our Lord, how excellent is thy Name in all the earth! &c.] That is, thy same and glory! what excellent things are by thy works manifested and known of thee throughout the world! For by the Name of God in the Scripture is often meant the same of all his glorious attributes, his power and mercy, &c. as in Mal. 1.11. From the rising of the Sun to the going down of the same my Name shall be great among the Gentiles. And because David in the following part of the Psalm speaks of the great goodness of God to man, and that, as some think, in relation to Christ, it is likely that even here he hath principally respect unto that: and he expresseth it by way of admiration, how excellent is thy Name ! to imply, that he was not able to set it forth in words, as it ought to be. As for the following words, who hast set thy glory above the heavens, therein a reason is given why God's Name must needs be exceedingly excellent in all the earth, to wit, because he had set his glory above the heavens : whereby is meant, either that God had manifested so much of his glorious excellencies above in the heavens, which he had taken as the royal seat and throne of his Majesty, by the influences and power whereof the things below are preserved, cherished and governed, that the whole earth stirred up thereby must needs sound forth his praises; or else that God's glory is so great, that the whole world is not able to contain it: to which purpose the like phrase is often used, as Psal. 108.4. Thy mercy is great above the heavens ; and Psal. 113.4. The Lord is high above all nations, and his glory above the heavens ; and in many other places. Others do also understand this glory of God above the heavens of the Angels praising God, and of the glory of Christ sitting at the right hand of his father; but David speaks here, as I conceive, of the glory of God, which is manifested to all the inhabitants of the earth.

Vers. 2. Out of the mouth of babes and sucklings hast thou ordained strength, &c.] This I conceive is to be understood, as the words do plainly hold forth, of little children and sucking infants, namely, that they do wonderfully set forth the glory of God. For David intending now in the sequel of the Psalm to show more particularly, how God hath manifested his glorious excellencies, especially his goodness and mercy, in man above all his other creatures, he begins here with this, that even in their tenderest years, whilst they are but babes and sucklings, God is exceedingly glorified in them. And whereas this is said to be done out of the mouth of babes and sucklings, either no more is intended thereby but this, that by the testimony of babes God doth declare his many glorious excellencies, (even as for the same cause, Psal. 19.1. the heavens are said to declare the glory of God, to wit, because in them there is so much to be observed, that doth show forth the glory of God,) as that they should so strangely make their way out of their mothers wombs; that such poor helpless things should be so wonderfully sustained and preserved, being in themselves exposed to all kind of miseries; and that especially by the instinct of nature, which God hath planted in the hearts of parents, whereby even those that are most graceless, are yet tender over them, and willing for their good to undergo any trouble in their noysomnesse and continual rawling; and many other wonderful providences besides that may be observed in children; or else this expression may have particular relation to those things that concern the mouths of babes and sucklings; as that they should so presently, by a secret instinct of nature, hunt and wind about for the breasts, those bottles wherein God hath wonderfully provided milk out of blood for their nourishment, and which he hath made soft, thereby fitting them for their tender mouths; as likewise that they should know how to draw and suck forth the milk there prepared for them, the passages through which the milk issues forth being so ordered, that neither the streightnesse thereof should make it too hard for them to draw it forth, nor the too great wideness thereof should endanger the stifling of them by its coming forth too fast; and likewise that being grown up a little, they should so soon frame their tongues and mouths to speak the words they hear others speak: for indeed in regard of these many wonders the tongues of stammering children, yea the mouths of sucking infants, do most rhetorically speak forth the praises of God before they can speak. As for that phrase of ordaining strength, Out of the mouth of babes and sucklings thou hast ordained (or founded) strength, either the meaning is, that God had firmly determined and ordered it to be inviolably and unalterably so, that the glory and praise of God's strength should be manifested out of the mouth of babes and sucklings ; and indeed, because whatever discovers the strength of God, tends to his glory and praise, therefore God's glory and strength are often joined together in the Psalms, as Psal. 29.1. give unto the Lord glory and strength, and so often elsewhere; and these very words are rendered by the Septuagint, as they are also cited by our Savior, Matth. 21.16. Out of the mouth of babes and sucklings thou hast perfected praise : Or else, God is said to have ordained strength by the praise that redounds to God out of the mouths of young infants, in relation to those following words, because of thine enemies, that thou mightest still the enemy and the avenger ; namely, to imply that there is strength enough in the mouths of poor feeble infants, to stop the mouths, or to confound all the proud Atheists in the world, that deny the power of God's all-ruling providence: for these are they that are here called God's enemies, to wit, because their wisdom, yea their whole lives are nothing else but a continual enmity against God; and the avenger, either because not believing the providence of God, they mind only the revenging of themselves upon their enemies; or because such Atheistical wretches do hate God, and seek as it were to dethrone God, and being fighters against God, are usually also bloody persecutors of his servants, and are ever thirsting to be revenged on them; for any deadly and much incensed enemy is usually called an avenger in the Scripture, as we may see Psal. 44.16. This I take is the proper meaning of this place. Yet there is another Exposition that hath much probability in it; to wit, that God doth usually choose to glorify himself by weak and simple and despised people, (whom he terms here babes and sucklings, as Christ also terms them, Matth. 11.25. thou hast hid these things from the wise and prudent, and hast revealed them unto babes ) rather then by the great learned and wise men of the world: and that the Lord doth this, that he might still the enemy and the avenger ; that is, that he might confound all the wicked enemies of God and his people; as when he caused the Gospel to prevail in the world by such simple and such mean men: and when he reveals the wisdom of God to such rather then others, this is sufficient to confound the great and wise men of the world, according to that of the Apostle, 1 Cor. 1.27. God hath chosen the foolish things of the world to confound the wise, &c. And this, they say, David might allege, to answer why he should undertake to set forth the praise of God, which in the foregoing verse he had implied was inexpressible, to wit, because God is wont to glorify himself by babes and sucklings: Which makes some also incline to think, that David composed this Psalm in his younger years, when he kept his fathers sheep, and so admires that God should employ such a babe as he was in setting forth his praise: and to make this the more probable, they observe that verse. 3. he sets forth the glory of the heavens, as they glitter in the night season, (when he used to watch his flocks) making mention of the moon and stars, not of the Sun, and verse. 7. speaking how all the creatures are put under man's subjection, he reckons the sheep first. But however, for our Savior's applying of these words, Matth. 21.16. to the Acclamation that was made to Christ, by children and others of the common sort of people, that cried Hosanna to him as he rode into Jerusalem; I conceive the drift thereof was to imply, that if God's all-ruling Providence was magnified, as David said, by the mouths of babes and sucklings, it need not then seem strange, that God should by his Providence stir up those children & despised people to give that Testimony to him, the promised Messiah, even to the confusion of the Scribes & Pharisees, that were the enemies and persecutors of Christ, his Gospel and disciples. Yet there are some, I know, that hold that David did prophetically in these words foretell, how by the acclamation and Testimony of such despised ones Christ's glory and kingdom should be promoted; to which purpose they show that in those words, thou hast ordained strength, by strength may be meant a strong and firm kingdom, as elsewhere it is, namely Psal. 86.16. give thy strength unto thy servant ; and again, Psal. 110.2. The Lord shall send the rod of thy strength out of Zion.

Vers. 3. When I consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained. ] That is, which received their being at thy command, and were by thy appointment disposed of and ordered according to their several places and motions and influences. As for the first clause, by the work of thy fingers there is meant, I conceive, the work of thy hands, as the heavens are called Psal. 102.25: yet the most Expositors incline to think, that by terming the heavens the work of God's fingers or his finger-work may be implied, both with what facility, and with what curiosity God made the heavens; that which is made with the fingers requiring art rather then strength, as we see in arras, tapestry, and all embroidered works, whereto the heavens are here compared.

Vers. 4. What is man, that thou art mindful of him? and the son of man, that thou visitest him? ] As if he had said, Because the heavens, the moon and stars are such glorious creatures above that which is in man, or rather, because by the glory of these heavenly bodies we may clearly see how infinitely glorious the Lord is that made them, and that hath taken them to be his dwelling-place, therefore when I consider thy heavens, &c. then think I, What is man? that thou art mindful of him? &c. that is, what is mortal man, dust and ashes, or, what are the poor sinful children of men, that thou shouldest so highly regard him, and be so tenderly careful of him? And this is meant especially of man, as considered in the state of redemption through Christ, by whom God visited man in great mercy, (according to that Luk. 1.98. Blessed be the Lord God of Israel, who hath visited and redeemed his people ) and recovered for him all those privileges of his first Creation, which he had lost by the fall of Adam. And hence it is that the Apostle, Heb. 2.6. applieth these words to Christ particularly, (though all the faithful, as members of Christ, must needs be comprehended) because it is by Christ that man recovers what the first Adam had lost. Nor need we stumble at it that these words should be applied to Christ, wherein the Prophet doth so vilify man; for indeed in regard of Christ's human nature he was as other men, and it was an act of wondrous free grace, that in him man should be exalted to such a high degree of honor. See the Notes Job 7.17. and 10.12.

Vers. 5. For thou hast made him a little lower then the angels, thou hast crowned him with glory and honor. ] This David speaks as in relation to that glorious estate, wherein man was at first created; when in regard of his earthly body, and that in case of sin subject to dissolution, he was indeed made in a condition lower then the angels ; and yet withal, because his soul was of a spiritual substance, and endued with reason and understanding like unto the angels, and that he was made after God's own image for wisdom, holiness and righteousness, fitted for the hope of a blessed and eternal life, and that all things were made to be serviceable to him, and all earthly things were put under his Dominion, it might well be said, that though he was created in a condition lower then the angels, yet it was but a little lower then the angels, and that he was crowned with glory and honor, as being made so like unto God, and all things put in subjection unto him as their Lord and King. Indeed man soon fell from this glorious condition; but yet David speaks of it, as of the present bliss which through God's goodness man did enjoy, for thou hast made him a little lower then the angels, &c. partly because there are some remainders of this glorious condition still left in man; but especially because in Christ man hath recovered that dignity, which our first parents lost; and that not only in regard of the exaltation of man's nature in the person of Christ, but also in regard of the renovation of God's image by Christ in all his members (which is begun here in all believers, who are made by him partakers of the divine nature, and at last perfected in the glory of heaven) and the right which they have in all things through Christ, who is the heir of the world, Rom. 4.13. And this is thought to be the reason why the Apostle doth particularly apply this to Christ. Yet some do rather hold, that the Apostle doth only there elegantly show, how that which David spake of man in general, might in another sense be most fitly applied to Christ: Thou madest him a little lower then the angels, or a little while inferior to the angels ; to wit, all the time of his humiliation, but especially in the time of his agony and his dying upon the Cross; the bitterness whereof that he might be enabled to undergo, there appeared an angel unto him from heaven strengthening him, Lu. 22.43: & then thou crownedst him with glory & honor ; which was, when he rose again from the dead, ascended into heaven, & sat down there at the right hand of the Majesty of God, far above all principality & power, &c. Eph. 1.21.

Vers. 6. Thou hast put all things under his feet. ] This must be understood, as that which went before, partly with relation to that glorious condition wherein man was at first created, and partly with relation to what remainders thereof man still enjoyeth, and partly to that which man hath recovered and doth enjoy in and by Christ. And withal it seems principally meant of those sublunary things, which are as it were wholly at man's disposing: for though all the creatures, even the sun, moon and stars, were made for man's use, and so he may be said to be created Lord over all things; yet this phrase of being put under his feet seems to imply a subjection of those things, over which man hath power of life and death, and to do with them for his use what he pleaseth. But yet, because Christ hath absolute power over all the creatures, therefore the Apostle, applying these words to Christ, Heb. 2.8, takes them in their utmost extent, proving from thence the subjection even of the Angels to Christ, as also 1 Cor. 15.27. where he proves from thence that all his enemies, yea even death itself, must be at last vanquished by Christ.

Vers. 7. All sheep and oxen, yea and the beasts of the field. ] That is, wild beasts that live abroad in the fields; which is added, because this advanceth much the dominion of man, that they also should be subject to him, and God's goodness to man in giving him so large a dominion. See also the Note verse. 1.

Vers. 8. The fish of the sea, and whatsoever passeth through the paths of the seas. ] To wit, those sea-monsters, and other creatures that live in the waters, that cannot so properly be called fish.

Vers. 9. O Lord, our Lord, &c.] See the Note verse. 1.

PSALM IX.

The Title. TO the chief Musician upon Muth-labben. ] It is here again very uncertain what is meant by this word Muth-labben : namely, whether it were the name of some Instrument, or some Tune, or some song, or some part in music; as some indeed think that hereby was meant that which we call the Counter-tenor. Some translate the words, upon the death of his son, and so conceive the Psalm was composed upon the death of Absalom, which David's extreme heaviness then makes improbable. Others render it upon the death of Laben, and so hold that Laben was the name of some great Commander, that was slain when David got some glorious victory over his enemies; or that it was Nabal, or Nebal, that is here by a transposition of the letters called Laben. And then again others translate it, Upon him that was between, that is, that stood between the two camps, when he came forth and defied the whole army of Israel, meaning Goliath. But it is evident that this Psalm was composed after the Ark was placed in Zion, verse. 11, and 14. and whether therefore it were composed in remembrance of a victory obtained so long before, is altogether uncertain.

Vers. 1. I will praise thee, O Lord, with my whole heart, &c.] That is, first, sincerely, wholly ascribing the glory of our deliverances to thee, without the least self-respect: and 2ly, with as much affection as possibly I can, not praising thee with my lips, when my heart is far from thee; I will show forth all thy marvelous works. But how could he do this, the wonderful works of God being infinite in number? I answer: Either this must be restrained to the miraculous deliverances which God had wrought for him and his people; or the meaning must be, that he would speak of the several sorts of his marvelous works; or else, he shows hereby, not what he should be able to do, but what he did desire, and would endeavor to do.

Vers. 2. I will be glad and rejoice in thee, &c.] To wit, as acknowledging thee the only author of all my joy: I will sing praise to thy name, O thou most high ! that is, who dost every way transcendently excel those that are highest and greatest here in this world. And this title David gives God in this place, because in his marvelous works for him and his people he had shown himself such.

Vers. 5. Thou hast rebuked the heathen, &c.] See the Note upon Psal. 6.1. This implies that his enemies were many, & as it were from several nations combined together against him: thou hast put out their name forever and ever ; to wit, either by destroying them utterly, that so they may be no more named amongst the living, and by degrees their very memory perish together with them; or by bringing them to such a reproachful ruin, that they lose thereby all that glory and renown they had formerly gotten.

Vers. 6. O thou enemy, destructions are come to a perpetual end, &c.] If we read this, as it is in the margin of our Bibles, The destructions of the enemy are come to a perpetual end; and their cities hast thou destroyed &c. the meaning seems then to be clearly this: O Lord, thou hast put an end to the destructions, which the enemy began to make amongst thy people; and thou hast destroyed their cities, whereas they thought to have destroyed ours. But reading it as it is in our Bibles, it may be understood, either to be spoken ironically, O thou enemy, destructions are come to a perpetual end; and thou hast destroyed cities, &c. as if he had said, O thou enemy, thou hast f • nished the ruin thou didst intend to bring upon us, by destroying our cities; to which then that must be opposed which follows in the next verse, But the Lord shall endure forever, &c. Or else it must be understood as spoken by way of insultation over the proud enemy, as it he had said, Whereas thou, O proud enemy, didst resolve never to give over destroying, till thou hadst brought all to ruin; destructions thou seest are come to a perpetual end, thou shalt no more forever destroy as thou beganst to do: thou hast indeed destroyed cities, &c. but (verse. 8.) the Lord shall endure forever; he hath prepared his throne for judgment, that is, it belongs to him to judge the world as a righteous judge, and though therefore he doth it not at all times, he will certainly do it.

Vers. 9. The Lord also will be a refuge for the oppressed. ] That is, Such they shall esteem him, and such he will be unto them.

Vers. 10. Thou, Lord, hast not forsaken them that seek thee. ] That is, those that endeavor to approve themselves to thee, that they may enjoy thy favor; or those that by faith do pray unto thee: and indeed this last is chiefly here meant.

Vers. 11. Declare among the people his doings. ] That is, Not only amongst the Israelites, but also amongst the nations far and near.

Vers. 12. When he maketh inquisition for blood, he remembereth them, &c.] That is, the people mentioned in the foregoing verse; or the humble, mentioned in the following clause, he forgetteth not the cry of the humble. And this phrase, when he maketh inquisition for blood, implieth, first, that though shedders of blood may escape for a time, yet they shall sooner or later be called to an account; secondly, that no excuses or pretences shall clear or secure those that are indeed guilty of blood; and thirdly, that God makes precious account of the blood of those, of whom the world makes no reckoning at all.

Vers. 13. Consider my trouble, O thou that liftest me up from the gates of death. ] That is, say some Expositors, from the counsels and plots of mine enemies; making the ground of this expression to be, the custom of all nations, in making the gates of their cities the place where they sat in counsel concerning the affairs of the Common-wealth. See the Note Gen. 22.17. But rather I conceive that by being lifted up from the gates of death is meant, his being delivered from desperate dangers, wherein he seemed to be nigh unto death, from the jaws of death, from the mouth and brink of the grave; which indeed those words thou that liftest me up seem much to favor. See the Note Job 38.17. Yet by the gates of death may be meant the power and dominion of death, which agreeth with that expression of the Apostles of deaths reigning, Rom. 5.14.

Vers. 14. That I may show forth all thy praise in the gates of the daughter of Zion, &c.] That is, in the solemn assemblies of the inhabitants of Zion; for they used to be in the gates of Jerusalem. And why the inhabitants are called the daughter of Zion, see in the Note upon 2 Kings 19.21: and the elegancy is observable of opposing here the gates of Zion to the gates of death mentioned in the foregoing verse; God lifted up David from the gates of death, that he might praise him in the gates of Zion.

Vers. 16. The Lord is known by the judgment which he executeth, &c.] This may be meant generally of all the judgments which God executeth on wicked men, because they do all show forth the power and holiness and justice of God; but rather here that judgment seems to be particularly intended, which is expressed in the following words, the wicked is snared in the work of his own hands ; because nothing doth more notably discover the wisdom, power, justice and providence of God, then when he causeth wicked men to be entangled by their own cursed practices. In the close of this verse these words, Higgaion, Selah, are added. Concerning Selah, see the Note Psal. 3.2. As for that word Higgaion, it signifieth meditation ; and therefore it may seem added to imply, that the foregoing clause was worthy men's most serious thoughts: yet some take it to be some term of music.

Vers. 17. The wicked shall be turned into hell, &c.] By hell in the Scripture is sometimes meant the grave, as Psal. 16.10. Thou wilt not leave my soul in hell : but if nothing else were intended here, there were nothing then threatened to these wicked wretches, but what is common to the godly together with them. It must therefore be understood here, I conceive, of the place of the damned, or of the grave and that jointly together: The wicked shall be turned into hell ; as if he had said, There is no cause why men should be so afraid as they are of these proud wicked wretches; at length God will cut them down, and lay them in the grave, and throw their souls into hell, and then there will be an end of their oppressions. As for this word (turned,) The wicked shall be turned into hell, some conceive it is used in reference to their returning to the earth, from whence they were taken; others conceive that because of their hell-bred qualities, because they are of their father the devil, Joh. 8.44. and when they are cast into hell they go to their place, as it is said of Judas Act. 1.26. thence is this expression of their being turned into hell. But I rather think that this word ( turned ) doth imply either first, that whereas they had set themselves as it were to fight against God, he should foil them, and put them to flight, and turn them back into hell: or secondly, that their end should be far different from what they expected; for whereas they carried themselves, as if they had made a covenant with death and with hell, and as if they meant to exalt themselves above the clouds, in the conclusion they should be brought down to the grave, and their souls thrown into hell.

Vers. 19. Let the heathen be judged in thy sight. ] That is, by thee; as men arraigned before thy tribunal.

PSALM X.

Vers. 1. WHy standest thou afar off, O Lord? &c.] See the Note upon Exod. 32.11. The Greek and Vulgar Latin Translation make this a part of the foregoing Psalm; and so they do likewise with the 104 and 105 Psalms: but then to make up the number of 150 Psalms, they divide other Psalms into two.

Vers. 2. The wicked in his pride doth persecute the poor, &c.] This David might intend concerning himself, as being brought very low by the continual persecution of Saul and his faction; yet he expresseth it generally, because it is usually so with others likewise: but however, that they are poor and afflicted whom the wicked man persecutes, is mentioned as a great aggravation of his cruelty. Let them be taken in the devices that they have imagined ; that is, let them be ensnared by their own plots. Yet some understand it of their being discovered and apprehended, and punished by the Magistrate for their plots against the righteous.

Vers. 3. For the wicked boasteth of his hearts desire, &c.] That is, he glorieth in the sinful desires of his heart, as justifying them, and applauding and encouraging himself therein: or, he glorieth of his success in his wicked deeds, wherein he hath accomplished the desires of his heart. As for the following words, and blesseth the covetous, whom the Lord abborreth, either they may be meant of the wicked man's blessing himself in his covetous practices, to wit, that he justifieth, applaudeth and encourageth himself therein, as assuring himself that they shall bring no evil upon him; and so some read this clause, as it is in the margin of our Bibles, the covetous blesseth himself, &c. or they may be meant of his justifying and applauding other covetous wretches like himself.

Vers. 4. The wicked through the pride of his countenance will not seek after God. ] That is, Through his pride, which he discovereth in his countenance, he never minds whether his ways be pleasing to God or no; he never seeks God's favor, but resolves to do what he lists himself.

Vers. 5. His ways are always grievous, &c.] That is, a matter of grief, troublesome or mischievous to others. Thy judgments are far above out of his sight. Some by the judgments of God do understand the laws of God, as if he had said, He never minds thy commandments; but doubtless the meaning is, that he never regards nor thinks of the judgments which God is wont to execute upon wicked men: as for all his enemies he puffeth at them, that is, he slights them, as if he were able to blow them away with a puff.

Vers. 7. His mouth is full of cursing, &c.] By cursing here some understand all kind of evil speaking, to wit, when wicked men curse and revile and falsely accuse the godly. But others understand it of the false oaths whereby wicked men are wont to deceive the innocent; his mouth is full of cursing, that is, he is frequently wont with curses and imprecations annexed to swear this and that, when yet his heart and tongue agree not together: which may seem the more probable, because with cursing here deceit and fraud are joined: as likewise because of the following clause, under his tongue are mischief and vanity, or iniquity ; for this expression implieth, that under smooth and plausible language he hides mischief and vanity.

Vers. 8. He sitteth in the lurking places of the villages, &c.] Some understand this literally of thieves and robbers; but it is rather spoken by way of similitude, to wit, that wicked men do lie in wait for any advantages to oppress and slay the godly, and do use all cunning and dissembling courses to accomplish their desires, even as robbers are wont to lie lurking in thickets and caves about villages to watch for passengers that go by, and then unawares break out upon them, and rob and murder them: and such likewise is that last expression of this verse, his eyes are privily set against the poor ; that is, he closely watcheth to mischief the poor, even as such robbers that stand peeping out of their lurking places to watch for those that go by, or as those that aim to shoot a man, do it with fixing their eyes half-shut upon him.

Vers. 9. He doth catch the poor when he draweth him into his net. ] That is, When he hath ensnared him by his fraudulent and dissembling dealings, then, poor wretch, with all violence he seizeth upon him.

Vers. 10. He croucheth and humbleth himself, &c.] To wit, as a lion, that lies close to the ground, that he may the better hide himself, and with the more speed and strength may suddenly leap out upon his prey: that the poor may fall by his strong ones ; that is, that he may tear the poor in pieces by the strength of his teeth or paws. Now we must know, that it is the show which the wicked man often makes of an humble, lowly mind, and his craft in concealing and dissembling his mischievous purposes, that is here compared to the crouching of a lion: and by his strong ones may be meant those strong and mighty men, that are subservient to the wicked man in his oppressions.

Vers. 15. Break thou the arm of the wicked and the evil man, &c.] That is, Break in pieces their power: see the Notes upon Deut. 33.20. 1 Sam. 2.31. As for the following clause, Seek out his wickedness till thou find none, that which he desires of God therein, I conceive, is this; that whereas the wicked man was ready to flatter himself, that God would never require his wickedness of him, as he had said before verse. 13. the Lord would make him see the contrary, and would to that end seek out his wickedness, that is, call him to an account, lay all his sins to his charge, and judge and punish him for them, till he found none, that is, till there be no wickedness of his left unpunished, or till by destroying such wretches there be no more foot-steps to be seen of any such wickedness, according to that Ezek. 23.48. where the Lord having shown how he would destroy his rebellious people, he adds, Thus will I cause lewdness to cease out of the land. Others, I know, understand this last clause of wicked men, thus; seek out his wickedness till thou find none, that is, Destroy thou the wicked man till there be none left, or that others may be warned by his example, and so there may be no more any such Atheistical wretches to be found upon the earth. Others take it thus; Discover thou, Lord, the evil purposes of the wicked man, and then they shall not be able to effect what they have mischievously intended. But the first Exposition is far the best.

Vers. 16. The Lord is King forever and ever, &c.] This is here alleged, as that whereon he grounded his hope and desire that God would destroy the wicked, namely, because being the great King of the world, to him it belonged to execute judgment; and being King forever, though he did defer to help his oppressed people for a time, yet there was no peril in that, since it would be always in his power to do it. Now for the following clause, the heathen are perished out of his land, either it is meant of the wicked Israelites, who are here called the heathen, to show that they were no better then heathens in God's account, whence it is that the prophet useth that expression, Amos 9.7. Are ye not as children of the Ethiopians to me, O children of Israel, saith the Lord? and then it must be taken as a commination that God would certainly destroy them out of his land, though it be expressed as if it were done already, to show the certainty of it, and by way of triumphing in their approaching ruin: Or else rather it is meant of the Canaanites, whom God cast out before the Israelites; and then it is added, that thence he might imply, that as God had cast out and destroyed those nations for their wickedness, so he would likewise do with those wicked Israelites, that now defiled the land by their wickedness no less then the other had done.

Vers. 17. Lord, thou hast heard the desire of the humble; thou wilt prepare their heart. ] Some read this last clause, Thou wilt confirm their heart ; and then the meaning is, that God would support and bear up the spirits of his servants in hope that he would not forever forsake and cast off his people, and so would enable them still to call upon him.

PSALM XI.

Vers. 1. IN the Lord put I my trust, how say you to my soul, Flee as a bird to your mountain? ] It is most probable that this Psalm was composed by David either when he was in great straits, or in remembrance of the great straits he had been in, by reason of Saul's persecution. So that these words may be taken as spoken to his friends, whose hearts fainting because of the long continuance of their troubles, they might advise him to lay aside all hope and expectation of the kingdom, and to provide for the saving of his life, and the lives of his followers, by fleeing speedily out of the land to some place of safe refuge. In the Lord, saith David, put I my trust, who hath promised me the crown and kingdom of Israel; how say ye to my soul, Flee as a bird to your mountain? that is, how is it then that ye will persuade me, that like a timorous coward I should flee away out of the kingdom to some place of safety, as the poor fearful bird is wont to fly up to the mountains to escape away from the fowler? Or secondly, they may be taken as spoken to the people of the land, either because they also might advise him for the kingdoms peace to fly out of the land, and so to get him out of Saul's reach; or because they would afford him no place of refuge, but were still ready to betray him into the hands of Saul, by means whereof he was forced to fly as a bird from one place to another, and must needs be dangerously tempted to flee from the people of God to secure himself. Or, thirdly, which seems to me most probable, they may be taken as spoken to his enemies: and that either with respect to their deriding him, because he hid himself in the caves and rocks of the mountains, and fled still from one hold to another, not daring to appear against Saul in the open field; and indeed it is noted that twelve several times he fled from one place to another to secure himself: or because their continual persecuting of him, not suffering him to be quiet in any place, but pursuing him up and down, as when one doth hunt a partridge in the mountains, as David said to Saul 1 Sam. 26.20, was all one in effect, as if they had said, that he should fly out of the land to save his life, according to that which he said of his enemies in the same place, verse. 19. They have driven me out this day from abiding in the inheritance of the Lord, saying, Go, serve other gods ; concerning which see the Note there. But however this expression, How say ye to my soul, &c. may imply, what a sore temptation he found this in his mind, or what a wounding it was to his soul, that he should be thus insulted over or driven to these extremities by his enemies, or thus solicited by his friends or others to abandon his country, and the hope that he had in the promise of God: yet the meaning may be only, How say ye to me, flee as a bird, &c. of which see the Note Psal. 3.2.

Vers. 2. For loe, the wicked bend their bow,— that they may privily shoot at the upright in heart. ] That is, at me and my followers, that never meant Saul any hurt, but rather have deserved well both of him and the kingdom. Now this is added as a reason, according to that which is said of the foregoing verse, either first, why his friends or the people advised him to flee away for his life, to wit, because Saul and his followers would nowhere suffer him to live in safety; and so these words must be taken as the words of those that did thus advise him: or secondly, why he charged the people with saying that he should flee as a bird to the mountains, namely, because they would not afford him any succor or shelter, though they saw his enemies so eager and violent causelessly to take away his life: or thirdly, why it was no wonder though his enemies did so insult over him, because they were continually using all possible means, either by force or fraud, to take away his life: or rather fourthly, why David had charged his enemies with saying, Flee as a bird to your mountain, namely, because they were continually seeking to take away his life; when they stood always as it were with their bows bent, ready to shoot at him and kill him, this was a fair warning, that as a bird he should flee to the mountains.

Vers. 3. If the foundations be destroyed, what can the righteous do? ] Many several ways these words are expounded by those that have commented thereon: but there are three that have most probability in them. First, by the foundations that were destroyed may be meant, the means that had been used by him and others, and as it were laid as the foundations, either of settling the peace of the kingdom, or of bringing the affairs of Religion and state of the kingdom to a better condition; and so the meaning must be, that if these were crossed and ruined, neither he nor any other the faithful servants of God could help that: secondly, by the foundations destroyed may be meant, either the breaking of covenants, wherein there ought to be stability, and which are as it were the foundations of all civil peace between men and men; or else generally the perverting and overturning of all truth and piety and justice, because these are indeed the foundations and supporters of all kingdoms and common-wealths; whence are those expressions Psal. 75.2, 3. I will judge uprightly: the earth and all the inhabitants thereof are dissolved; I bear up the pillars of it ; and that Psal. 82.5. where speaking of the corruptions of judges, the Lord complains, that all the foundations of the earth are out of course ; and again Prov. 29.14. The king that faithfully judgeth the poor, his throne shall be established in righteousness : and then the meaning of these words is this, that if there were no justice nor truth nor piety in the land, nothing but violence and oppression, and so hereby the kingdom was ruined, the righteous were blameless herein. And thirdly, it may be spoken as in reference to his own ruin, If the foundations be destroyed, that is, If they leave me without any refuge, if all my forts and places of shelter be overthrown or taken from me, if there be no place left me where I may safely set my foot, or if I be utterly ruined, as a house whose foundations are overthrown, what can the righteous do? that is, I cannot help it, I have no way deserved it: and so this may be spoken by David by way of comforting himself in his own innocence, or by way of moving the Lord thereby to take his part against his enemies.

Vers. 4. The Lord is in his holy Temple, &c.] That is, in heaven, which is often called God's Temple; the reasons whereof see in the Note upon 2 Sam. 22.7. Some indeed understand it of the Tabernacle, where God dwelt amongst his people. And indeed the Tabernacle is also often called the Temple: see 1 Sam. 1.9. but here the following clause explains this, the Lord's throne is in heaven. However this doubtless David opposeth against all the enmity, threatenings and discouragements of men, The Lord is in his holy Temple ; as if he should have said, Though there be no comfort nor hope to be found on earth, yet there is always comfort and hope to be had from heaven; there the glorious and almighty God of heaven and earth dwelleth, who is the righteous judge of all men, who will always be a refuge to the oppressed. And to the same purpose tend the following words, His eyes behold, his eyelids try the children of men : where the same thing is meant by his eyes beholding, and his eyelids trying the children of men, namely, that he knoweth all men exactly: see Psal. 7.9. Yet some would have it, that there is an allusion in those words, his eyelids try the children of men, to those that do look with their eyes half shut, when they are intent to fix their eyes to discern anything: and others hold the meaning thereof to be, that God, by winking as it were, and seeming not to take notice of the ways of men, doth thereby try them. But these Expositions are somewhat forced.

Vers. 5. The lord trieth the righteous ; &c.] That is, He exactly knows who they are that are truly righteous: or, rather, the Lord trieth the righteous by afflictions; for because afflictions do purge away the corruptions of the righteous and discover their graces, therefore they are said to be tried thereby, as Psal. 66.10, 11. For thou, O God, hast proved us, thou hast tried us, as silver is tried; thou broughtest us into the net, thou laydest affliction upon our loins : see also Job 7.18. And indeed that this is meant here of trying them by affliction, is the more probable by that which is opposed hereto in the following clause, but the wicked and him that loveth violence his soul hateth, that is, he hateth him from his very soul.

Vers. 6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest, &c.] That is, He shall pour down upon them many sudden, terrible, unresistable and inextricable judgments. For by terming them snares is meant, that they should be surprised thereby when they thought themselves secure, and should not be able to free themselves from them: and by those terms, fire and brimstone and an horrible tempest, either he alludes to storms of wind and thunder and lightening, which also do often send forth a sulphureous savor; or else particularly to the punishment of Sodom and Gomorrhah; it being usual in the Scripture to set forth extraordinary vengeance by the example of that which befell them, as we see Zeph. 2.9. Surely Moab shall be as Sodom, and the children of Ammon as Gomorrhah, and so in many other places: and why it is said that he should rain these things upon them, see in the Note Job 20.2.3. And then for the next clause, this shall be the portion of their cup, the meaning of it is, This shall be that vengeance which God will measure out unto them. It is a metaphorical expression taken from that ancient custom, either of householders that used to set out to each of their family or of the governor of feasts that used to allot to everyone that sat at the table, their several portion of meat and drink.

Vers. 7. His countenance doth behold the upright. ] To wit, as a loving father that delights to behold his child, and is watchful over him for his good and preservation.

PSALM XII.

The Title. TO the chief Musician upon Sheminith. ] See the Note upon 1 Chron. 15.21.

Vers. 1. Help, Lord, &c.] This may be desired for himself, or for the godly in general, that lived in those times of Saul's persecution, (for it is most probable that this Psalm was then composed;) only his or their distress is the more passionately expressed, in that, as one ready to perish, he crieth out for help, without naming the parties for whom he desires it: and as a reason of this his desire he alledgeth the general corruption of the times, that there was scarce a godly or faithful man to be found; because this sets forth their danger to be great, in regard there were so few from whom any help could be expected, and there were so many in every place that would be ready to wrong and betray them; and it might well be feared, lest in such an universal depravation of manners, even they also might be corrupted.

Vers. 2. With flattering lips & with a double heart do they speak. ] That is, a heart that suggests one thing to be spoken with the tongue, & in the mean season intends the contrary. For the first clause, They speak vanity everyone with his neighbor, see the Note Job 31.5.

Vers. 3. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things. ] By the tongue that speaketh proud things may be meant, such as without fear of God or man cared not whom they slandered, or what falsehoods they reported of them; or such as when they had entangled men with their flatteries, did then imperiously threaten them or insult over them; or such as boasted of themselves, or of their deceits and subtle practices, whereby they doubted not to ruin David, and others that feared God, as seems to be expressed in the following verse, Who have said, With our tongue we will prevail, &c. and in all probability this was meant of Saul's courtiers and others, that sided with him to seek David's ruin. See 1 Sam. 20.31. and 23.23.

Vers. 5. I will set him in safety from him that puffeth at him. ] See the Note Psal. 10.5.

Vers. 6. The words of the Lord are pure words, &c.] That is, wholly free from all vanity and falsehood, and so not like the words of sinful men, full of lying and flattery and deceit; yea the words of the Lord are so pure in themselves, that they are the means of purifying the children of men. And this is added here, to show how safely the poor might rely on that promise of God mentioned in the foregoing verse. As for the following words, how the words of the Lord are tried words, as silver tried in a furnace of earth, purified seven times, see in the Note 2 Sam. 22.31; and why it is said seven times, see Gen. 33.3.

Vers. 7. Thou shalt preserve them from this generation forever. ] That is, Thou wilt always preserve them from the men of this generation, though they all in multitudes combine against them. Yet some would have the meaning to be, that God would forever preserve his servants from all such wicked wretches, as were those of that generation.

Vers. 8. The wicked walk on every side, when the vilest men are exalted. ] This expression of walking on every side implies, first, that they then swarmed in every place where ever a man could come: secondly, that they did not hide themselves, but boldly and arrogantly strutted about, vaunting themselves in their wickedness: and thirdly, that they went about seeking to lay wait, to ensnare and to mischief the righteous.

PSALM XIII.

Vers. 1. HOw long wilt thou forget me, O Lord, forever? ] That is, How long wilt thou continually seem not to mind me? or, how long wilt thou proceed to disregard me, as if thou meantest never more to mind me?

Vers. 2. How long shall I take counsel in my soul, having sorrow in my heart daily? ] This David complains of, because men in trouble will be eagerly busy to devise in their minds how to free themselves, and through solicitous fears and cares their minds will run from one thing to another, not knowing what to pitch upon, even as sick men are wont to toss up and down in their beds, not knowing how to lie at ease; but, alas, get nothing hereby, but the wearying and vexing of their minds with anxious and distracting thoughts, all proving vain, and their sorrow rather increasing daily upon them then otherwise, till God is pleased to send them relief. I know there are some understand this word daily as implying the greatness of David's sorrow, in that it lay heavy upon his heart even in the day time, when businesses are wont to free men from such carking cares: but our Translation will hardly bear such an Exposition.

Vers. 3. Lighten mine eyes, lest I sleep the sleep of death. ] Some understand this thus, Keep me waking and watchful, lest if I grow secure and fall asleep, my sleep prove like that of those that die in their sleep. But by desiring that God would lighten his eyes, he rather desires either first, that God would inform him by the counsel of his spirit what course he should take, lest otherwise he should perish, being left to himself; and so these words may have reference to that he had said in the foregoing verse, How long shall I take counsel in my soul, &c. or secondly, that God would cheer up his fainting spirit, and comfort his soul, by delivering him out of his troubles, and causing the light of his countenance again to shine upon him, lest he should die in his sorrow and misery: for indeed as sorrow and fainting do usually darken the eyes, whence is that Lam. 5.17. For this our heart is faint, for these things our eyes are dim ; so when the spirits are cheered and the heart comforted, it may well be termed an enlightening of the eyes. See 1 Sam. 14.27. and the Note 2 Sam. 22.29: or thirdly, (which I like the best, though all three may be comprehended) that God would protect his life, and that by preserving him out of the hands of his enemies, Saul and others. For the Lord's giving and preserving of life is often expressed in the Scripture by the enlightening of the eyes, as Prov. 29.13. The poor and the deceitful meet together; the lord lighteneth both their eyes ; and Joh. 1.4. In him was life, and the life was the light of men.

Vers. 4. Lest mine enemies say, I have prevailed against him, &c.] To wit, notwithstanding my confidence in thee; which must needs, Lord, tend to thy dishonor: and those that trouble me rejoice when I am moved, that is, when I am overthrown, and moved from that condition wherein at present I am, or trusted to have been.

Vers. 5. But I have trusted in thy mercy, &c.] As if he had said, Let them do what they will, be things never so bad with me, I will never be moved from this hold.

Vers. 6. I will sing unto the Lord, because he hath dealt bountifully with me. ] That is, when God shall have dealt bountifully with me, I will for that sing praise unto his name.

PSALM XIV.

Vers. 1. THe fool hath said in his heart, There is no God, &c.] David here bewails the horrible profaneness that had overspread the face of the Church, the Israel of God, in Saul's time: and so in the first place he mentions the secret Atheism that was in their hearts, as the root of all their wickedness, The fool, that is, the wicked man, (see 2 Sam. 13.13.) hath said in his heart, There is no God, that is, he doth what he can to persuade himself that there is no God, and to extinguish the light of knowledge and conscience that is in him concerning God; and that secret contempt of God, that is in his heart, is in effect a plain denial of God and a clear sign that he doth not indeed believe there is a God: which appears by the impiety of such men's lives, they are corrupt, they have done abominable works, &c.

Vers. 2. The Lord looked down from heaven upon the children of men; to see if there were any that did understand, and seek God. ] That is, any that did truly know God, and seek after him in the right manner, to wit, to know and serve him, to approve themselves to him, and make him and his glory the end of all their actions. Some conceive that this is expressly spoken of the old world; as if David had said, And thus it was in the days of Noah, The Lord looked down from heaven upon the children of men, &c. as it is said Gen. 6.12. God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way. But I rather conceive that David speaks still of the profaneness of his own time, (though haply in the expression he useth he may allude to that which is there said,) and that it is all one in effect, as if he had said, The all-knowing God sees it is thus: The Lord looked down from heaven upon the children of men, that is, those that are in their unregenerate estate, to see if there were any that did understand, and seek God ; and he saw there was not any. For that this last is implied is evident, because the Apostle cites the words thus Rom. 3.11. There is none that understandeth, there is none that seeketh after God.

Vers. 3. They are all gone aside, &c.] or gone back, as it is expressed Psal. 53.3. (which is the same in a manner with this) to wit, from God, or from the ways of holiness and righteousness, wherein God hath prescribed them to walk: they are all together become filthy, as being corrupt, and doing abominable things, and consequently good for nothing; whence it is that the Apostle renders this clause thus, Rom.3.12. they are together become unprofitable. And because this David, or the Lord rather having looked down from heaven, pronounceth concerning the wicked in those days of Saul, that were not regenerated by the spirit of God, therefore the Apostle applieth it to show, that thus all mankind are corrupted before they be regenerated, Rom. 3.12. See the Note Psal. 5.9.

Vers. 4. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread. ] That is, who daily devour the poor, who are my special care, yea the poor of my peculiar people, the Israelites, and that without any fear, yea with delight, making no more conscience of it, then a man would of eating a piece of bread, and so feed and fat themselves thereby, as if they were appointed to be meat for them. See the Note also Job 19.22. As for the Interrogation in the beginning of the verse, Have all the workers of iniquity no knowledge? who eat up my people, &c. some conceive it hath the force of a commination; as if the Lord had said, Do they not know that there is a just God, that must needs one day punish them for this their horrible wickedness and profaneness? Well, they shall know it. Again, some think it hath the force of an affirmation, Have they no knowledge? yea doubtless, so it is, they are become very brutes, they have no knowledge; else they would not do as they do. Again, some conceive, on the contrary, that it hath the force of a vehement negation; Can they be ignorant that they sin in these things, and that there is a God that will be avenged on them for it? Doubtless they are not, nor cannot be ignorant of it: and that is manifest by the terrors that ever and anon they feel in their consciences; which is added in the next verse. But others (which I judge the rightest) do understand it as spoken by way of admiring, and bewailing that they should be so stupid and brutish.

Vers. 5. There were they in great fear, &c.] Psal. 53.5. these words, where no fear was, are added. All the difficulty here is to know what is intended by this word ( There. ) Some conceive of it thus, There, that is, before God and his judgment were they in great fear; which is opposed, say they, to the judgment of the world: and they allege that as a parallel place, Eccles. 3.17. God shall judge the righteous and the wicked; for there is a time there, that is, before God there is a time of judging men for every purpose and for every work. But there are three other Expositions of this word, which seem to me more probable: to wit, First, that this word there hath relation to God's punishing these Atheistical wretches: the former Question, Have all the workers of iniquity no knowledge? &c. implying that God would make them know, that there was a God that would punish such profaneness and impiety, hereupon he adds There, that is, when God begins to punish them, were they in great fear, &c. & so also this expression may imply the certainty of their punishment, whilst he points at it, as it were, with his finger. Secondly, that by there were they in great fear is meant, that they were terrified in their hearts and consciences: The foregoing Interrogation, Have all the workers of iniquity no knowledge? might imply, that they could not but know in their consciences, that there was a God that would judge them; and so with relation thereto it follows, There, that is, in their hearts and consciences were they in great fear. And thirdly, (which seems the clearest) that this hath relation to that which is said before concerning their devouring God's people, and not minding to call upon the Lord, namely, that there, that is, as they were running on securely and in the midst of this their profaneness, horrid terrors from God should seize upon them: and so this expression may imply how suddenly this should come upon them, as in Psal. 36.12. there are the workers of iniquity fallen ; and that these inward terrors did evince, that they could not be ignorant that there was a God that would call men to account for their sins. For God is in the generation of the righteous, namely to protect them, and take their part against those that injure them: and this may be added to imply, either that by the discovery of this the wicked are terrified, or that therefore for the righteous sake God strikes them with terrors. In Psal. 53.5. instead of this clause, there are these words, For God hath scattered the bones of him that encampeth against thee ; that is, God hath destroyed the strong enemies that had beset thee, and so hath delivered thee, O thou righteous servant of God, thou hast put them to shame, because God hath despised them : which is the same in effect with that we have here.

Vers. 6. You have shamed the counsel of the poor, because the Lord is his refuge. ] Here David turns his speech to those wicked men he had spoken of. The words may be taken as spoken ironically, You have shamed the counsel of the poor, &c. as if he had said, You thought to have made frustrate the hope of the poor, but in your own terrors you feel what it is come to: and thus he derides them for scorning and deriding the poor. But rather David doth therein expressly charge them with shaming, that is, with endeavoring to shame the counsel of the poor, either by opposing them in their hopes and endeavors, or rather by deriding them for hoping in God, when the Lord seemed not to regard them; as if he had said, You will not call upon the Lord yourselves, and you deride them that do it: and this he chargeth upon them, as that which would farther provoke the Lord to destroy them.

Vers. 7. O that the salvation of Israel were come out of Zion, &c.] This might be meant, both first of a temporal deliverance, as if he had said, O that the Lord who dwelleth in Zion would deliver his Israel; or that from heaven, whereof the Tabernacle in Zion was a type, he would save his people from the tyranny of Saul, and all other their proud oppressors! O that he would settle me in the kingdom that he hath promised me, that I might then purge out this profaneness out of the land! and if we take it thus, then the following words must be thus understood, When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad ; that is, when the Lord shall thus free his people from the slavery under which they are now held, then shall all true Israelites exceedingly rejoice. And if it be objected, that this Psalm cannot be intended of the profaneness of Saul's days, because of the mention that is here made of Zion, the Ark not being in his days removed thither; to this it may be answered, either that David might speak this by a prophetical spirit, or that haply he composed this Psalm after the Ark was placed in Zion, though he writes therein of former times. And secondly, it may he meant of the spiritual Redemption of his people: Being grieved at the horrible impiety of the children of men, O, saith he, that the salvation of Israel were come out of Zion ! that is, O that God would send his Son our Redeemer, to save man from the bondage of sin and death! and those words out of Zion are added, because thence the Messiah was to come, Rom. 11.26. There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob ; and thence also the Gospel was expected, Esa. 2.3. Out of Zion shall go forth the Law, and the word of the Lord from Jerusalem : and so then we must also understand the following words, when the Lord bringeth back the captivity of his people, &c. to wit, of Christ's delivering his people from the bondage of sin and death, the great joy of all true Israelites.

PSALM XV.

Vers. 1. LOrd, who shall abide in thy Tabernacle? who shall dwell in thy holy hill? ] This Question David propounds to the Lord, that the answer afterwards added might be received as a divine Oracle of unquestionable certainty. Some understand it of the qualification of those that present themselves to serve God in the Tabernacle or Temple: Lord, who shall abide in thy Tabernacle? &c. as if he had said, Many flock thither, but who are they that have a just right to come? or who are they that may expect to have this privilege continued to them, of resorting to thy house? But more generally it is understood of the qualification of those that are true members of the Church here, and shall live forever in heaven hereafter. Some conceive that it is the kingdom of heaven, that is here called both God's Tabernacle and holy hill▪ and so make the sum of the whole Question to be this, Who shall dwell with thee forever in heaven? But because the Tabernacle was more peculiarly a type of the Church militant, and the Temple on the holy hill of Zion a type of the Church triumphant, therefore more commonly Expositors understand this Question thus, Who shall be acknowledged true members of thy Church on earth, and who shall dwell forever in thy Church triumphant in heaven?

Vers. 3. Nor taketh up a reproach against his neighbor. ] To wit, by raising false reports, or any other way of reproaching them, or by hearkening to others, or enduring them that do it. See the Note upon Exod. 2 • .1.

Vers. 5. He that putteth not out his money to usury, &c.] See the Notes Exod. 22.25, and Deut. 23.19, and under this all other unjust ways of gain are comprehended.

He that doeth these things shall not be moved. ] That is, He shall never be cast out as an hypocrite: he shall certainly continue a true member of the Church, and shall forever live in God's kingdom of glory.

PSALM XVI.

The Title. MIchtam of David. ] The same Title is in the 56, and the four following Psalms: and the same that is said before often of others, is by many said of this, as that it was the name of some Musicall Instrument, Song or Tune. Besides some make it a word compounded of ( mach ) which signifieth poor or afflicted, and ( tam ) which signifieth simple or sincere: and so they render the Title, A Psalm of David that was afflicted and sincere. But it is best rendered, as in the margin of our Bibles, A golden Psalm of David ; intimating that David made precious account of it, that it was to him as a chain or jewel, or crown of gold.

Vers. 1. Preserve me, O God, for in thee do I put my trust. ] Because some passages in this Psalm verse. 8. and 10 are by the Apostles cited as spoken by Christ, Act. 2.25.31, and 13.35, therefore some of our best Expositors do understand every clause of this Psalm as uttered by Christ; and accordingly they say that in these words, Preserve me, O God, Christ prayeth to his father, that he might be sustained and preserved in the time of his agony and death, that he might not sink under them, but might at last triumph over all his enemies and sufferings. But in regard there are some passages in the Psalm that cannot so conveniently or properly be applied to Christ, as that verse. 4. that he should profess that he would not partake with Idolaters in their superstitions, who was far above the danger of any such contagion, (and others of the like nature) I rather conceive that David doth here pray and give thanks, sometimes in the name of Christ, of whom he was a type, and sometimes in the name of all the faithful members of the Church, of whom he was one, and sometimes also of both together.

Vers. 2. O my soul, thou hast said unto the Lord, Thou art my Lord, &c.] David doth often in the Psalms thus speak to his own soul; as in Psal. 42.11. and in other places. This here is all one in effect as if he had said, Therefore do I hope in thee, and seek to thee, because from my soul I have taken thee, the great Lord, governor and preserver of all things, to be my Lord, and have given up myself to be thy servant, and therefore I know thou wilt preserve me, according to that Psal. 123.2. Behold, as the eyes of servants look unto the hand of their masters, &c. so our eyes wait upon the Lord our God until that he have mercy upon us.

My goodness extendeth not to thee; but (verse. 3.) to the Saints that are in the earth, &c.] They that understand the whole Psalm of Christ, make this place parallel with that Joh. 17.19. For their sakes I sanctify myself, that they also might be sanctified through the truth. But I rather conceive it is added, either as a necessary explanation of what he had said before, to wit, by showing that though he pleaded to be preserved, because of his relation to the Lord as his servant, yet it was not out of an opinion that he could bring any advantage to the Lord by anything he could do, only to his Saints he desired to do what good he could: or else rather as a farther argument to move God to preserve him, because he relied merely upon his mercy, and not upon any meritoriousness in his service, and that withal his delight was in the Saints that were precious in God's eyes.

Vers. 4. Their sorrows shall be multiplied that hasten after another God, &c.] or, that give gifts unto another God: that is, Whilst they afflict themselves that are carried with a blind and mad zeal after other God's, as being still anxious to know what to do to please them, or whilst they impoverish themselves in expenses upon them, alas, they do but increase their own sorrows, since at length to their grief all their hopes will fail them, their cost will be all as cast away, their Idols shall not profit them; but instead thereof, they will draw miseries and troubles upon themselves, the just effect of God's indignation against them. But this is only prefixed to make way to that which follows, wherein he professeth that for this he abhorred to join with Idolaters in their Idol-worship: Their drink-offerings of blood will I not offer. As the Israelites by the direction of God's law, so the heathens also had, as appendences to their sacrifices, both meat-offerings and drink-offerings, and these were usually of wine, as is evident Numb. 15.5, and Deut. 32.37, 38. Where are their God's? &c. which did eat the fat of their sacrifices, and drink the wine of their drink-offerings ? and the offerers used first to drink some part of them, and the rest they used to pour upon their sacrifices; to which the Apostle seems to allude in that 1 Cor. 10, 21. Ye cannot drink of the cup of the Lord, and the cup of devils. But what then is meant here by their drink-offerings of blood? I answer; some think that thereby is meant sacrifices gotten by rapine and blood, and others think that it is the blood of their slain sacrifices that is here called drink-offerings of blood. But because many writers testify, that the heathens used to pour out drink-offerings of the blood of men, or because they used to pour the blood of the beasts they slew upon their sacrifices, which must needs be an abomination to the Jews, who might not eat any blood, it seems most probable, that these were the drink-offerings of blood of which David here speaks. Only we must remember, that under this one particular he protests against having communion with them in any of their idol-services; and that this he alledgeth too as an argument to move God to preserve him: to which purpose also the next clause is added, nor take up their names into my lips. For though some restrain this to not swearing by their names; yet that it comprehends more of detestation then so, see in the Note upon Exod. 23.13. As for those that understand the whole Psalm of Christ, they conceive that both clauses may be most probably understood thus; their drink-offerings of blood will I not offer, nor take up their names into my lips : that is, I will not present their offerings to my Father, nor so much as mention their names, when I make intercession for the Saints.

Vers. 5. The Lord is the portion of mine inheritance and of my cup, &c.] In the word cup there is an allusion to the custom of allotting everyone that fat at meat their several portion; of which see the Note Psal. 11.6. And David might call the Lord the portion of his inheritance, both objectively, because he accounted the very enjoying of God and his favor that which was all in all to him, and wherein he solely placed his solace and happiness; and likewise efficiently, because he depended upon him alone, as the author of all the blessings he did or could hope to enjoy: as if he had said, whilst others run after other God's, I have chosen the Lord Jehovah to be my God; or, whilst some place their bliss in riches, and some in honors, the Lord is the all • sufficient portion which I take for mine inheritance. And besides, it might be spoken as in reference to his enemies endeavoring to drive him out of the land of Israel; affirming, that though they sought thus to expel him out of the inheritance of God's people, as if he had no part in God, yet he knew well that the Lord was his inheritance, which he was sure they could never take from him; for, saith he, thou maintainest my lot, that is, mine inheritance, (there is an allusion in the word to the custom of dividing inheritances by lot:) and he ascribeth to God the maintaining of his lot, not only because it was of God, that any outward blessings conferred upon him were continued to him; but also especially, because the unchangeableness of his condition, in keeping the Lord as his portion, and having heaven reserved for his inheritance, was merely of God, and not of himself.

Vers. 6. The lines are fallen unto me in pleasant places, &c.] To wit, in that the Lord was his God, & so he had a sure interest in all spiritual and heavenly blessings; and then besides over and above, the kingdom of Israel was settled upon him and his seed after him▪ & this he seems to add, as in opposition to what he had said before verse. 4. concerning the multiplied sorrows of those that hastened after other God's. But still we see he speaks of his inheritance, My lines are fallen to me, &c. as alluding to earthly inheritances which fall to men by lot, after they have been divided by lines: and of this last see the Note Deut. 32.9. As for them that understand the whole Psalm of Christ, they take this verse to be an expression of the precious account that Christ makes of his Church, his inheritance given him of his father.

Vers. 7. I will bless the Lord, who hath given me counsel, &c.] That is, who hath by his spirit persuaded and inclined my heart thus to choose thee for my part and portion; and so in other things also to do what may be pleasing unto thee: my reins also instruct me in the night-seasons ; that is, by the inward and secret instinct of God's spirit▪ I find my thoughts, affections and desires moved, as to other things agreeable to God's will, so especially to this of choosing God to be my portion: (see the Note Psal. 7.9.) and this he mentions to have been done in the night, when he had nobody else to counsel him but God, yea and constantly night after night, in the night-seasons ; because indeed when men are free from worldly employments, and the distraction of the senses, the spirit of God finds the minds of men fittest for serious and holy meditations: and withal haply thereby to advance the praise of God, in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times, when men are usually surprised and overborn with drowsiness, and if awake, subject rather to distracting affrightments, yea often overborn by temptations to sin. Indeed they that understand each passage of this Psalm of Christ, do otherwise expound these words: to wit, that God did inwardly counsel and strengthen Christ in that time of black darkness that was upon his spirit, when the Lord in a great measure withdrawing the light of his countenance, and pouring forth his wrath upon him, he was thereby inwardly both in soul and body filled with most exquisite tortures, through pain and grief and fear, which made him cry out, Father, if it be possible, let this cup pass from me, and afterwards, My God, my God, why hast thou forsaken me ? But the former Exposition is to me far the better.

Vers. 8. I have set the Lord always before me, &c.] The Apostle Peter expressly saith that David spake this concerning Christ, Act. 2.25. For David speaketh concerning him, I foresaw the Lord always before my face, &c. and he proves it, by showing that the words following verse. 10 could not be properly and literally understood of David. But yet, because the Apostle there yieldeth that these words were spoken by David, and it is evident that he that speaks here speaks of himself, I have set the Lord always before me, &c. therefore for the resolving of this doubt we must say, that though David spake these words of himself, yet it was chiefly in reference to Christ; and that not only because being a type of Christ, he did as it were represent Christ's person, but also especially because Christ was now in his loins according to the flesh: and indeed the Apostle in that place seems to render this as the reason why he applied these words of David to Christ, Act. 2.30, 31. Being a prophet, (saith Peter) and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne; He seeing this before, spake of the resurrection of Christ, &c. So that these words were spoken by David both concerning himself, and concerning Christ: I have set the Lord always before me, &c. that is, I have set my thoughts continually upon God, as being ever present with me; and that both as having respect in all things to do his will, (as indeed it is said of Christ Phil. 2.8, that he humbled himself and became obedient unto death, even the death of the cross ) and also as • esting solely upon him for help and support in all my troubles and sufferings. Because he is at my right hand, I shall not be moved ; that is, because he is ever present with me, and still ready to assist and protect me, I shall not be moved from that happy condition wherein I stand, I shall not lose the favor of God, nor fall from my integrity, nor from my hope and confidence in God. And as these words are intended of Christ, they imply also, that he should not be swallowed up of his sorrows, nor removed from his constant obedience to the will of his father. God's readiness to assist is expressed by this phrase of his being at our right hand, because the right hand is the chief strength of a man, and thereby he assails his enemies; and therefore this had need to be chiefly secured and protected.

Vers. 9. Therefore my heart is glad, and my glory rejoiceth, &c.] That is, my tongue: see the Note Gen. 49.6. My flesh also shall rest in hope. That is, When my body shall be laid at rest in the earth, it shall not be without hope of a joyful resurrection. For hope is here ascribed to the dead body figuratively, as an earnest expectation and waiting for the manifestation of the sons of God is ascribed to the senseless and unreasonable creature, Rom. 8.19.

Vers. 10. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption. ] This the Apostle Peter saith could not be spoken of David, but of Christ only, that is, properly and literally; and that because David's body was left in the grave unto that day, and was corrupted, Act. 2.29, &c. Let me freely speak unto you of the Patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day, &c. but he spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption: and the like the Apostle Paul affirmeth concerning this place, Act. 13.36▪ 37. David, after he had served his own generation, by the will of God fell on sleep, and was laid unto his fathers, and saw corruption; but he whom God raised again saw no corruption. But yet, because David knew well that Christ should rise again, as the head of that mystical body, which should all partake of the same benefit together with him, and that by virtue of Christ's resurrection even he also should one day be raised from the grave, (whence it is that Christ is called 1 Cor. 15.20. the first fruits of them that slept ) therefore David had doubtless respect also to himself in this which was principally and prophetically intended concerning Christ, namely, that God would not leave him forever in the grave, nor suffer him to perish in the pit of corruption. The Papists would from this place conclude, that the soul of Christ immediately upon his death did locally descend into hell, the place of the damned; but without any just ground. For in the Scripture frequently by the soul is meant the life of man, (see the Note Psal. 7.2, 3.) which when a man is dead may be said to be overwhelmed or detained in the grave: or else the whole person of man, as Act. 7.14. Then sent Joseph and called his father Jacob to him, and all his kindred, threescore and fifteen souls ; and 1 Pet. 3.20. where speaking of the Ark he saith, wherein few, that is, eight souls were saved by water ; see also the Note Psal. 5.2. And so likewise by hell is meant the whole state and dominion of death, yea usually the grave; so Gen. 42.37. Ye will bring down my gray hairs with sorrow to the grave, and Psal. 141.7. Our bones are scattered at the graves mouths : the word translated grave is the very same that is here translated hell. So that the meaning of these words, Thou wilt not leave my soul in hell, &c. is no more but this, Thou wilt not leave me in the grave, or, Thou wilt not leave me or my life under the power and dominion of death: and because death chiefly seizeth upon the body, therefore the body is here chiefly intended. And indeed even amongst Pagan writers we find the like phrase, as in Virgil's Animamque sepulchro Condimus. But however, that it cannot be meant of Christ's soul being locally in the hell of the damned, is clear, because first, his soul, was during the time of his burial in Paradise, Luk. 23.43. To day shalt thou • e with me in Paradise, that is, in heaven, 2 Cor. 12.2, 4. secondly, the words speak evidently of a deliverance from a penal condition, whereas the Papists themselves hold that Christ's soul was triumphant in hell: thirdly, the Apostles, in the places before cited, expressly say, that David was left in that hell from whence Christ was raised; so that it is clear they understood the words of Christ's rising from the grave, as the second clause doth more plainly express, thou wilt not suffer thine holy one to see corruption, that is, Christ, the holy one of God, as the devils themselves called him, Mark 1.24.

Vers. 11. Thou wilt show me the path of life, &c.] In Act. 2.28. it is rendered thus, Thou hast made known to me the ways of life. However, the meaning of the words is this, that God would raise Christ from the grave, and bring him to live forever in heaven: and because by virtue of Christ's resurrection all the members of Christ shall also rise again unto life eternal, there is no doubt but that David spake this with reference to himself. Yet the phrase that is here used, Thou wilt show me the path of life, seems plainly to imply, that the way of life was unknown and impossible to men, till it was revealed to Christ, and by him to the children of men, and till by his resurrection he became the first fruits of them that rise; and consequently, that from God through Christ these three great benefits are conveyed to all the faithful, to wit, 1. the enlightening of their minds with the knowledge of the way of life; 2. the translating of them in their conversion from a state of death to a state of life; and 3. the resurrection of their dead bodies to life eternal: concerning which he adds, In thy presence is fullness of joy, or, as it is rendered Act. 2.28. Thou shalt make me full of joy with thy countenance ; which is meant of the beatifical vision. Whereas earthly joys can never satisfy, and are always mixed with sorrows, there shall be fullness of joy; and that by reason of God's favorable presence, which as it is here in part, so shall it be there in perfection, the bliss of the glorified Saints: and therefore it is said of the wicked, 2 Thess. 1.9. that they shall be punished with everlasting destruction from the presence of the Lord: at thy right hand there are pleasures for evermore : which is spoken either in relation to Christ, because he was to sit in heaven at the right hand of his Father, or in relation to the Saints; and that either because they shall be set at Christ's right hand, and shall be in a state of favor and honor with God, (which sitting at God's right hand imports) or because they shall be brought to the enjoying of those pleasures by the mighty power and great bounty of God, whence it is that he speaks of them here as the gifts of his right hand.

PSALM XVII.

Vers. 1. HEar the right, O Lord, &c.] That is, Hear him that pleads for nothing, but that which is just and right or; out of respect to the righteousness of my cause, hear me, O Lord: give ear unto my prayer, that goeth not out of feigned lips ; that is, lips that plead not innocence where there is no such thing, or that speak that which my heart thinks not. Now this mention of the righteousness of his cause makes it most probable, that this Psalm was composed upon occasion of Saul's persecution, and the unjust clamours which his followers made against him.

Vers. 2. Let my sentence come forth from thy presence. ] As if he had said, I appeal to thee from the unjust accusations of men: deal with us according to that which thou, that art the searcher of the heart, findest; and then I know mine innocence shall be made known in the destruction of mine enemies.

Vers. 3. Thou hast proved mine heart, thou hast visited me in the night; thou hast tried me, and shalt find nothing, &c.] That is, nothing wherein I have injured these that are mine enemies. Concerning God's proving and trying men's hearts, see the Notes Psal. 7.9, and 11.14. Amongst other expressions, whereby he sets forth how exactly God knoweth all that is in man, this is one, thou hast visited me in the night : and that because 1. when men are then free from employment, God doth usually by his spirit instruct and persuade them to do well; 2. then they are wont to sin the more boldly, by reason of the nights secrecy; and 3. then many and various thoughts are wont to come into their minds. I am purposed that my mouth shall not transgress ; that is, that I will not wrong mine enemies, no not in a word, or that I will not murmur against thee, however mine enemies prosper; &c. or, that my tongue shall not utter anything my heart thinks not.

Vers. 4. Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer. ] Some would have the meaning of the first clause, Concerning the works of men, to be in effect as if he had said, As far as man may, as far as it was possible for poor man to do, I have kept me from the paths of the destroyer. Others think, that having said in the foregoing verse, how he had restrained himself from speaking evil, I am purposed that my mouth shall not transgress, here he adds also what his deeds had been; Concerning the works of men, by the word of thy lips I have kept me, &c. But, I rather conceive the sense of those first words to be this: Concerning the works of men, that is, As concerning those evil works whereto men are naturally carried (according to that of the Apostle 1 Cor. 3.3. Are ye not carnal, and walk as men?) by the word of thy lips, that is, by the help of thy written law, which I esteem no otherwise then if it had been delivered by an audible voice from heaven, I have kept me from the paths of the destroyer : whereby is also meant, that he had kept himself from those ways of outrage, violence and destruction, wherein others walked; so intimating, that he had not suffered himself to be carried away by the ill example of others; or that whereas they accused him that he wasted and destroyed the kingdom, and sought the ruin of Saul and his family, yet it was nothing so, he had kept himself, and his soldiers too, from offering any violence to Saul, or to the kingdom in general, according to that testimony which Nabal's servants gave of David's men, 1 Sam. 25.15. the men were very good unto us, and we were not hurt, neither missed we anything ; or (which I think is chiefly intended) that however his enemies had provoked him, by seeking his ruin, and doing him all the mischief they were able, yet he had not repai'd evil with evil. Yet some do otherwise understand these words: by the word of thy mouth I have kept me from the path of the destroyer ; that is, by the direction of thy word I have kept me from falling into the hands of those that would have destroyed me.

Vers. 5. Hold up my goings in thy paths, that my footsteps slip not. ] That is, Cause me to persevere in those ways of godliness wherein I have hitherto walked, that I may not seek to revenge myself upon Saul and his followers, nor may by any other temptations be made to go astray from the ways of thy commandments: and thus he implies, that what he said before of his avoiding the evil that others ran into, was not spoken by way of boasting of himself, and that he ascribed what he had done hitherto wholly to the grace of God. Yet some take this to be rather a Petition for preservation from his enemies, Hold up my goings in thy paths, that my footsteps slip not ; that is, Uphold and preserve me, that I fall not into any evil which mine enemies have plotted against me.

Vers. 7. Shew thy marvelous loving kindness, O thou that savest by thy right hand, &c.] Or, O thou that savest them which trust in thee from those that rise up against thy right hand, to wit, in that they rise up against thy people, and oppose thy will, as they do that seek to keep me from the throne of Israel, wherein thou hast undertaken to settle me. Now the kindness which David here desires the Lord to show him, he calls marvelous loving kindness, because his dangers were so desperate, that it would be a work of wonder if he were delivered, and because it was indeed marvelous kindness, that the great God of heaven should mind the prayers of sinful dust and ashes, and should put such a difference betwixt his elect: and others, they being in themselves as unworthy of any kindness as others are.

Vers. 8. Keep me as the apple of the eye; hide me under the shadow of thy wings. ] See the Note Ruth 2.12. Both these similitudes do imply, as God's tender care and watchfulness over him, so likewise his own tenderness, and how easily they might ruin him, if God should not carefully preserve him.

Vers. 10. They are enclosed in their own fat, &c.] See the Note Job 15.27. with their mouth they speak proudly ; they are not afraid openly to publish their pride. See the Note Psal. 12.3.

Vers. 11. They have now compassed us in our steps, &c.] This word ( now ) hath reference to that particular distress of David's, which occasioned the penning of this Psalm: haply that, when Saul's forces had in a manner compassed him on every side, 1 Sam. 23.26. However, the meaning of the words is this; They watch me and my followers where ever we go, so that we cannot stir a foot, but they are presently upon us, and are ready to beset us: they have set their eyes bowing down to the earth ; that is, they do most intentively watch me, and incessantly seek my ruin; they mind in a manner nothing else. This phrase, of setting their eyes bowing down to the earth, may be meant either of their watching his steps, or of their eagerness in laying snares for him. Both expressions are metaphorical, taken from huntsmen, who are wont to trace the beasts they would take by the prints of their feet, and when they find where they are lodged, do then hem them in with nets or otherwise: and that last, of setting their eyes bowing to the earth, may be taken from those that with fixed eyes do level at such beasts with their guns or darts, when espying where they lie they seek to kill them. Yet some think that this expression is used, to imply how cunningly and closely they sought his ruin; as hunters that stand silent watching for their sport, or as lions that lie couching and bowing to the earth, as it were to hide themselves, when they watch for a prey: which indeed the words in the following verse seem to favor.

Vers. 12. Like as a lion that is greedy of his prey, and as it were a young lion lurking, &c.] See the Notes Psal. 7.2, and 10.8, 9, 10.

Vers. 13. Arise, O Lord, disappoint him, &c.] This seems to be desired, as in reference to that he had said before verse. 11. concerning his enemies compassing him about: as if he had said, Though mine enemy thinks now to make sure of me; yet, Lord, prevent him: deliver my soul from the wicked, which is thy sword ; that is, do not thou punish me by the ministry of thine enemies; they can do nothing without thou art pleased to make use of them, and therefore deliver my soul, that is, me or my life, from them: for the wicked is here called God's sword, as the Assyrian is called his rod, Isa. 10.5. O Assyrian, the rod of mine anger. Yet some read this clause thus, deliver my soul from the wicked by thy sword, that is, by thy power, or by thy judgments: as if he should have said, In this extremity of danger there is none else that can deliver; or thus, Let thy sword free me from his fury against me; for mine hand shall not be upon him: according to that which David said of Saul, 1 Sam. 26.10, 11.

Vers. 14. From men of the world which have their portion in this life, &c.] That is, from those worldlings, that were never called out of the world into the number of thy children, and that only mind the things of this world, placing all their felicity therein: which have their portion in this life ; that is, that choose the things of this life for their portion, and accordingly have indeed therein all the bliss they are like to have: and whose belly thou fillest with thy hid treasure ; that is, to whom thou givest, according to their desire, plenty and abundance, and that of the choicest delicacies, and desirable things that are in the world. For these I conceive are here called the hid treasure, wherewith God doth in a manner glut them; and that because they are not afforded in common to all men, (few can find the way to such wealth, and such rare and extraordinary dainties) but are locked up closely in God's treasures, and reserved for these men. I know some hold, that by God's hid treasure here is meant gold and silver and precious gems, which are hid in the earth; others say that hereby is meant meat and drink, wherewith God fills the bellies of worldlings, and that they are called a hid treasure, because they are, as it were, hid in the earth and in the air, in regard they spring out of the earth, being moistened with the rain that distils from the earth, and yet we cannot comprehend how they are produced. And then again others understand it of earthly blessings in general, affirming that they are called God's hid treasure, either because the judgment of God, in allotting such plenty of these things to wicked men rather then others, is secret and hidden; or because God dispenseth them where he pleaseth, nor can any man find out the way to attain them, unless God gives them out of his treasures; or, because wicked men take no notice that they come from God. But the first Exposition seems far the best.

They are full of children, and leave the rest of their substance to their babes. ] It may also be read, Their children are full, and leave &c. However the meaning is the same, to wit, that though they live in great plenty, yet they have store enough to leave also to their children and children's children: and so all is according to their hearts desire. All which David mentions, as bewailing that it should be thus, and desiring that God would pull down the pride of these wicked men.

Vers. 15. As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake with thy likeness. ] Some hold that in both clauses of this verse David speaks of what he expected in this life; as if he had said, Let worldlings rejoice in their portion; there is somewhat that I expect better then that, to wit, that though at present thou seemest to hide thy face from me, yet, in regard of the righteousness of my cause, and my endeavoring to walk in all righteousness before thee, I shall behold thee again looking favourably upon me: and then, when I awake, that is, when I shall be raised out of this afflicted condition, (for he compares his estate in his afflictions to that of a man that is asleep, because of the lumpishnesse and faintness and weariness and terrors, which will creep upon men when they are in such a condition) whereas worldlings have never enough of the world, the beholding of the light of thy countenance shining favourably upon me will abundantly satisfy me. Again, others understand both clauses of the beatifical vision, when, as Saint John saith 1 Joh. 3.2, we shall be like him, for we shall see him as he is. And indeed, considering that David opposeth this to that which was said before of worldlings having their portion in this life, I conceive that necessarily, either both clauses must be understood of the bliss he expected in heaven, or at least (which I like the best) the first clause may be referred to this life; I will behold thy face in righteousness, that is, being assured of the righteousness of my cause, and endeavoring in all things to do that only which is just and righteous, I will behold thy face, not doubting of thy favor: and then the second clause must be understood of his bliss in heaven; I shall be satisfied, when I awake, that is, when I arise from the dead, with thine image, that is, with beholding thee, as thou shalt manifest thyself to thy Saints in glory; or by beholding thee in the Lord Christ (who is indeed said to be in the form of God, Phil. 2.6. the brightness of his glory, and the express image of his person, Heb. 1.3.) when he shall appear in glory; or with being made like unto thee, or thy Christ in glory, according to that 1 Joh. 3.2. and that of the Apostle Paul 1 Cor. 15.49. As we have born the image of the earthy, so must we also bear the image of the heavenly.

PSALM XVIII.

The Title. TO the chief Musician, &c.] See the Notes upon this Psalm in the 22 Chapter of the 2 of Samuel.

PSALM XIX.

Vers. 1. THe heavens declare the glory of God, and the firmament showeth his handy-work. ] That is, it makes known whose handy-work it is, even the work of an all-wise and almighty God; to wit, in that it showeth how accurately and admirably in every regard it is made; and consequently it showeth what God can do, and how admirable he is in all his works. The same may be said concerning all the creatures: but because the heavens are the chief of the creatures, and most glorious, but especially because they are seen by all men in the world, as is afterwards expressed verse. 3, 4. which other creatures are not, therefore he mentions these above others.

Vers. 2. Day unto day uttereth speech, and night unto night showeth knowledge. ] Some learned Expositors understand it thus; that day after day, and night after night, or as one day and one night succeeds another, they do proclaim the power and goodness and wisdom of God; there is not a day nor night that do not thus glorify God: and the chief thing intended hereby they hold to be, that the orderly and constant succession of day and night in their several times, caused by the set course and revolution of the heavenly orbs, doth clearly make known the power and providence of God. But because in the following words he still speaks of the heavens, and especially because of this expression, Day unto day, and night unto night, the full drift of the words I conceive to be this; that day and night, or the heavens, by the discovery that is made of them both by day and night, do incessantly without intermission instructus concerning the wisdom, and other the glorious attributes of God; for those words ( showeth knowledge ) may comprehend both 1. that they discover God's wisdom and knowledge, and 2. that they teach us to know God. And because the day and night do glide away, and there is a constant succession of each of them, therefore David expresseth himself in a kind of poetical elegancy; as if when one day had sounded forth the glory of God, it did then deliver over to the following day the following on of the s • me work, and when one night had as it were sung a hymn in the praise of God, it should speak to the following night to take its turn likewise in doing the same.

Vers. 3. There is no speech nor language, where their voice is not heard. ] As if he had said, Whereas men cannot speak their minds to those that are of another nation and language, that cannot understand the language they speak; at least though they be men that can speak several languages, yet they cannot speak at one time to several men in their several languages: it is otherwise with the heavens; for they make known the glory of God at one and the same time to all nations, and they all do hear and understand their language. For the word here translated heard, there is no speech nor language where their voice is not heard, doth also signify understood; and so it is rendered 2 Kings 18.26.

Vers. 4. Their line is gone out through all the earth, and their words to the end of the world, &c.] By their line may be meant, 1. their delineation or fabric, framed exactly as it were by line or by rule, according to that which is spoken concerning the earth, Job 38.5. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it ? and this is said to be gone out through all the earth, because it may be beheld all the earth over, and is that whereby all the earth may be instructed concerning the glory of God: or 2. their writing, or direction, or precept, according as the word is again used Es