Annotations Upon the Books of Poetry

PSALM XX.

Vers. 1. THe Lord hear thee in the day of trouble, &c.] That is, thee, O king; whom verse. 6. he terms the Lord's Anointed. It seems therefore that this Psalm was composed by David as a Prophet for the use of God's people, as a prayer for their king, when he was to make war, especially when he was to go out in battle against his enemies in his own person; and that because at those times immediately before their going forth they used to offer up prayers and sacrifices to God by way of seeking his assistance, as is evident by that of Saul 1 Sam. 13.12. The Philistines will come down upon me, and I have not made supplication to the Lord; I forced myself therefore and offered a burnt-offering : and therefore it is that the people are taught here to pray for the acceptance of their kings prayers, as also his sacrifices verse. 3. Yea some conceive that the particular occasion upon which this prayer was first composed for the people's use, was the war which David made against the Ammonites and Syrians, and that because they had such a multitude of horsemen and chariots, as we may see 2 Sam. 10.18. whereto David seems to allude verse. 7. Some trust in chariots, and some in horses, &c. But however clear it is, that they are taught to pray both for the success of his enterprize, and the safety of his person, The Lord hear thee in the day of trouble, the name of the God of Jacob defend thee : which is all one as if he had said, the God of Jacob defend thee, or the majesty and power of God defend thee: see the Note Psal. 5.11. Or else, by the name of God may be meant the invocation of God; as if he had said, May the calling upon the name of God be thy defense: or else, the interest which he had in God, or the cause of God; as if it had been expressed thus, Mayest thou be defended, because the name of God is called upon thee, as being the Lord's servant, yea the Lord's anointed, or because thou maintainest God's cause, and fightest his battles. As for his terming God in expressing this the God of Jacob, either it is meant personally of Jacob the Patriarch, and then the reasons why he gives God this title in this place may be, either because God had more expressly revealed himself to Jacob concerning the kingdom of the tribe of Judah; or because Jacob, being a man of great troubles, had yet by prayer obtained deliverance from God, as it is now desired that David might do, and almost with the same words that Jacob used Gen. 35.3. I will make there an altar unto the Lord, who answered me in the day of my distress : Or else by Jacob may be meant the people of Israel, the seed of Jacob, as in Isa. 44.1. Hear, O Jacob, my servant, and Israel whom I have chosen ; and so in many other places: and then this title the God of Jacob may be here given him, either by way of distinguishing him from the false God's of the heathens, and so intimating the ground of their hope, in that they trusted in the true God; or by way of pleading the covenant which he had made with Jacob and his seed forever. Many Expositors do also understand this whole Psalm as a prophesy of Christ. And indeed because God had promised by the kingdom of David and his seed to save his people, and so David's kingdom was a type of Christ's, I see not but the whole Psalm may in a spiritual sense be applied to Christ: as this,. The Lord hear thee, &c. to the Lord's hearing him, and supporting him in his passion.

Vers. 2. Send thee help from the sanctuary, &c.] That is, from heaven, according to that which followeth verse. 6. the Lord saveth his anointed; he will hear him from his holy heaven ; for which see the Note 2 Sam. 22.7: or from the tent or tabernacle, where the Ark was placed by David in Zion; so that it is all one in effect as if he had said, The true God, the God of Israel hear thee; for the Sanctuary was a sign that God owned them for his people, and would hear their prayers: see Psalm 3.4.

Vers. 3. Remember all thy offerings. ] This expression seems to allude to the law that appointed part of the offering to be burnt as a memorial, Levite. 2.2. It may also be understood of the sacrifice of Christ's death: see the Note also verse. 1.

Vers. 4. Grant thee according to thine own heart, &c.] To wit, all thou desirest now in the cause in hand; yet with reference to their assurance, that holy David would ask nothing but according to God's will, this might be thus expressed. It may also be understood of Christ's prayers on earth, and his Intercession in heaven.

Vers. 5. We will rejoice in thy salvation, &c.] That is, in thy preservation, O king, who art the breath of our nostrils, and in the victory which God hath given thee; or in the saving of the people by thy means under God, and the great deliverance which by thy victory thou hast effected for the people for whom thou didst fight: and in the name of our God we will set up our banners ; to wit, in a way of triumph, as tokens of victory, and to the honor of God. Yet some understand this of their going forth in the confidence of God's help with their banners displayed against their enemies.

Vers. 6. Now know I that the Lord saveth his anointed, &c.] That is, Even now beforehand through faith, or now upon these our prayers, we know that God saveth his own anointed king: for it is the people speak here as one man, unanimously agreeing in that which is said. Or these words may be added, as the words wherewith they should triumph; as if it had been said, And then shall everyone say, Now know I that the Lord saveth his anointed. Or it may be understood thus, Now know I, that is, by this victory I see by proof and experience, that the Lord saveth his anointed. For this Psalm might be composed after the victory was obtained.

Vers. 7. Some trust in chariots, and some in horses; but we will remember the name of the Lord our God. ] That is, Our enemies, or rather, more generally, the men of the world, trust altogether in outward things, some in chariots, and some in horses, and so never mind God; but we will think on God, and the great things that he hath formerly done, and will trust in God, and pray to God, as our only help.

Vers. 8. They are brought down and fallen, but we are risen and stand upright. ] That is, Our enemies, or those that trusted in their chariots and horses, that were before exalted in their pride, and in a lofty condition, for all their bragging, are now laid low enough, being vanquished and slain; and we that trusted merely in the name of the Lord, though we were before oppressed and in a low condition, yet are now raised to a better, and through God's help are safe and sure. The first clause, They are brought down and fallen, some understand thus; whereas they were carried aloft on their chariots and horses, now they are from thence cast down. But then by way of opposition the following clause, but we are risen, &c. must be understood of being raised up on chariots and horses; which seems no way probable.

Vers. 9. Save, Lord, let the king hear us when we call. ] That is, as some expound it, Let God the great king of the whole world hear our prayers. But rather I conceive it must be understood thus, Save, Lord, let the king hear, &c. that is, Preserve the king, O Lord, that when we call to him for help, through thine assistance he may deliver us: Or, Preserve us, Lord, and that by making our king instrumental for our preservation, when we seek to him for help. And this must be understood principally of Christ, as our king and Mediator.

PSALM XXI.

Vers. 1. THe king shall joy in thy strength, O Lord ; &c.] To wit, as thankfully acknowledging that by thine assistance he hath prevailed over his enemies. In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the foregoing Psalm. And this must be understood both of David, and Christ, of whom David was a type.

Vers. 2. Thou hast given him his hearts desire, &c.] As was desired in the foregoing Psalm verse. 4. Grant thee according to thine own heart, and fulfill all thy counsel. How this was verified eminently in Christ see Psal. 2.8. Luk. 22.15. Joh. 11.42. and 17.1, &c.

Vers. 3. For thou preventest him with the blessings of goodness, &c.] That is, Thou hast bestowed many good blessings of thine own free grace and goodness, which he neither did desire nor could deserve: thou settest a crown of pure gold on his head ; that is, thou madest him king over Israel, when he dreamt not of any such thing; for this is mentioned as one of those blessings which God bestowed upon him undesired. Because it is by some conceived that the foregoing Psalm was composed upon occasion of David's making war against the Ammonites, therefore they understand this as spoken with reference to their kings crown, 2 Sam. 12.30. He took their kings crown from off his head (the weight whereof was a talent of gold, with the precious stones) and it was set on David's head : but this seems not so probable. Taking this as spoken of Christ, either it may be meant of his kingly office, the kingdom of David being restored in him the son of David, which had been quite lost as it were for a time; or of that incorruptible crown of glory, whereto, after his sufferings and being crowned with thorns, he was exalted in heaven. See Heb. 2.7.

Vers▪ 4. He asked life of thee, and thou gavest it him, &c.] That is, Being often in desperate dangers, he desired that thou wouldest save his life, and not suffer him to fall into the hands of his enemies; and thou didst grant his request, and gavest him his life for a prey, even length of days forever and ever, which was more then he desired. And hereby may be meant, either 1. that God granted him a long, yea a very long life, to the great benefit of his people (for this only the Hebrew phrase may imply;) or 2. that the Lord did not only cause him to live to a good old age, but also gave him assurance of life eternal hereafter; or 3. that God granted him that his kingdom should be continued in his posterity till the coming of Christ, in whom it should become an eternal kingdom. And indeed if the words be understood of Christ, they must be referred to his desire, that he might not be swallowed up of death, and to his resurrection, and his obtaining of eternity of days in heaven, both for himself and for his members: concerning which see Heb. 5.7. Rom. 6.9. Revel. 1.18. Heb. 7.25.

Vers. 5. His glory is great in thy salvation, &c.] That is, His fame and renown is great by reason of his many glorious victories; and that especially because it is so evident, that thou, O Lord, hast taken his part, and made him so victorious. Understanding it of Christ, it must be meant of the exceeding glory he attained by the work of man's salvation, however he was scorned and despised at first: concerning which see Joh. 13.31. and 17.1. and Philip. 2.9, 10.

Vers. 6. For thou hast made him most blessed forever, &c.] As if he should have said, Why should I go about to number the particular blessings conferred upon him, which are innumerable? Thou hast made him most blessed in every regard: thou hast made him exceeding glad with thy countenance. See the Notes Psal. 4.6, 7. and 16.11. and 17.15.

Vers. 7. For the king trusteth in the Lord, and through the mercy of the most High he shall not be moved. ] That is, He resteth upon the promises thou hast made to him (meaning that 2 Samuel 7.16. concerning the perpetuity of his throne, and others of the like nature) and therefore his kingdom shall be established forever.

Vers. 8. Thine hand shall find out all thine enemies, &c.] That is, Thine hand, O God, shall destroy all those that, being enemies to thine Anointed, are also enemies to thee: see the Note Psal. 2.2. Or, thine hand, O king, (meaning David, or Christ) shall destroy all thine and thy people's enemies; they shall not be able to hide themselves, or escape from thee.

Vers. 9. Thou shalt make them as a fiery oven in the time of thine anger, &c.] That is, Through thy wrath they shall be still burning like an oven, implying judgments without intermission; or, they shall be as those things which the fire devours and consumes when they are cast into an oven, that is, they shall be utterly and suddenly consumed: the Lord shall swallow them up in his wrath, and the fire shall consume them ; which may be meant of their being swallowed up in hell fire. See also the Notes Deut. 32.22. and Psal. 11.6.

Vers. 11. For they intended evil against thee, &c.] To wit, in that they intended evil against thy people, yea against thine anointed, in seeking to destroy him, or to oppose his kingdom; but all in vain, as is expressed in the following clause, they imagined a mischievous device, which they are not able to effect.

Vers. 12. Therefore shalt thou make them turn their back, &c.] Or, thou shalt set them as a butt, when thou shalt make ready thine arrows upon thy strings against the face of them : and so he compares them to men tied to a stake, that they may be shot to death; or the bodies of wicked men are compared to a butt, and their faces to the white mark that is fastened on the butt. See also the Notes Deut. 7.10, and Job 7.20.

Vers. 13. Be thou exalted, Lord, in thine own strength. ] To wit, by defending and advancing the kingdom of thine anointed; which may be meant both of David, and Christ.

PSALM XXII.

The Title. TO the chief Musician upon Aijeleth Shahar, A Psalm of David. ] Though David wrote this Psalm concerning himself, (as the whole frame of the Psalm, compared with the Title, doth methinks evidently show) yet doubtless his chief aim was thereby to represent the passion and resurrection of Christ, and the propagation of his kingdom, of whom he both in his sufferings and kingdom was a type. And hence it was, that foreseeing by the spirit of prophecy what Christ should suffer, some passages are inserted according as they were literally to be accomplished in Christ, which can only figuratively be applied to David; as that verse. 16. concerning the piercing of his hands and feet; and that verse. 18. concerning their parting his garments, and casting lots upon his vesture: and of the last of these both Matthew and John have punctually noted, that when the soldiers did this to Christ's garments, that was therein fulfilled which is here spoken by the prophet David, as we may see Matth. 27.35. and Joh. 19.24. And so likewise the Apostle Heb. 2.11, 12. cites the words of the 22 verse of this Psalm, as spoken by Christ, He is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren; in the midst of the Church will I sing praise unto thee. As for those words in the Title of this Psalm, which are in no Title of the foregoing Psalms, upon Aijeleth Shahar, or, the hind of the morning, (as it is rendered in the margin of our Bibles) either it was the name of some musical Instrument, wherewith this Psalm was to be sung; or rather these words were the first words of some song, to the Tune whereof it was to be sung. Many Expositors, I know, hold that David terms himself here the hind of the morning, because he was hunted up and down by Saul and other his enemies from one place to another, even as a hind is usually hunted by men, when she comes forth in a morning from the place where she had lodged all night: and others, that it is Christ that is meant thereby; (to show that the Psalm was written of him) and that he is called the hind of the morning, either 1. because as when a hind comes forth in a moring to seek out for pasture, she is usually hunted and killed for dainty meat, so was Christ hunted and worried and killed by the Jews and Gentiles, those dogs mentioned here verse. 16. and that early in the morning Joh. 18.28. or in the first dawning of the day-light of the Gospel, when he was seeking to do the will of his Father, which was meat unto him, Joh. 4.34. and so became meat for us, though the Jews intended no such thing, no more then the hounds do intend, when they hunt any beast, to provide meat for their masters; or 2. because he arose from the grave early in the morning, John. 20.1, as a hind that comes rushing forth cheerfully from the place of her repose; and indeed Christ is in the Canticles often compared to a hind, as chap. 2.9, 17. and again chap. 8.14. or 3. because Christ is the true morning star, see Numb. 24.17. and it is the morning star that is here called the hind of the morning, because it comes forth with the first dawning of the day, leaping as it were over the mountains, as the hind doth. But these things have more wit then solidity in them. It hath more probability, which some other Expositors say, that these words were to signify that this Psalm was appointed to be sung in the morning, if not every morning.

Vers. 1. My God, my God, why hast thou forsaken me? &c.] In the Hebrew this is, Eli, Eli, Lamah hazabthani ; but our Savior using these words, expressed them in the Vulgar Syriac, Matth. 27.46. Eli, Eli, Lamasabachthani. This interrogation may be the same in effect, as if he had desired that God would not forsake him; as we may see is noted concerning a like expression, Exod. 32.11. Yet withal I conceive it implies a profession and complaint of his extreme sufferings. For though the person of the Son of God was never separated from his humanity, neither did God the Father cease to love Christ, or wholly withdraw his help from him; (for even upon the Cross God was in Christ reconciling the world unto himself, 2 Cor. 5.19. Behold my servant whom I uphold, &c. saith the Father of Christ, Isa. 42.1. Ye shall leave me alone; and yet I am not alone, because the Father is with me, saith Christ to his disciples John. 16.32.) yet because 1. Christ was to bear the wrath and curse of God due to his people for their sins, and 2. hereupon God did not only withdraw from him all manifestation of his love and favor, but also made an impression of wrath upon his spirit, in regard of our sins imputed to him, and 3. the Godhead did so far for a time suspend its influence, as to suffer him to be surprised with the fear of death, and to endure incomprehensible anguish and horror of spirit because of the wrath of the Almighty; therefore did Christ apprehend himself for the time as forsaken of God, and brake out into this bitter complaint, yet without sin, because he underwent this only in our stead, that he might save us, and did still in the midst of this agony cleave fast unto God, as those words, My God, my God, &c. do clearly imply.

Vers. 2. I cry in the day time, but thou hearest not; and in the night season, and am not silent. ] That is, as some expound it, without ceasing, never holding my peace. But the meaning of that last clause, and am not silent, is rather this; that for all his crying to God in the night, yet he found no ease nor comfort, and consequently there was no end of his groanings and complaints. Some think also, that the mention that is here made of crying day and night is with reference to Christ's praying by night in the garden, and by day on the Cross: whereas doubtless the meaning is only, that he cried unto God incessantly, both by day and by night. Nor must this be restrained to verbal and vocal praying, but must also comprehend the inward desires and groanings of his soul and spirit. Nor doth this complaint of God's not hearing the Lord Christ contradict what Christ himself said, John. 11.42. I knew that thou hearest me always. For there were two sorts of desires and cries in Christ: the one of his deliberate and absolute will, which were always consonant with the will of God; and these God always heard; whence it is said, Heb. 5.7. that when he had offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, he was heard in that he feared, and verse. 24 of this Psalm, when he cried unto him, he heard : but then the other were the desires of nature in him, the cries, as I may say, of his sensitive will, as that he might not taste of the cup of death, &c which it is no wonder though his Father heard not, since himself never gave any full consent thereto.

Vers. 3. But thou art holy, O thou that inhabitest the praises of Israel. ] That is, Thou art pure, and so infinitely gracious, just and faithful, never failing to do good, and to make good thy promises, O thou that constantly and without any intermission dost dwell and rule as a king amongst thy people Israel, giving them thereby continual cause to praise thy name. And this may be here added, either as a farther aggravation of his misery, that his prayers should be disregarded by a God so holy, that doth so constantly give his people cause to magnify his name; or else rather by way of checking himself for complaining, and to imply, that if God heard not, it was his fault, not God's, and that he might encourage himself to wait upon God in hope of a gracious answer, who was so holy, and that did so constantly fill the mouths of his people with his praises. For indeed God is here said to inhabit the praises of Israel, either 1. because the Sanctuary, the place of God's special presence, was the chief praise and glory of Israel, or rather the place where the Israelites did meet together to praise God; our holy and our beautiful house, where our fathers praised thee, is burnt up with fire, saith the Church of the Temple, Esa. 64.11: or 2. because the Lord dwelt amongst a people that were constantly employed in this work of praising his name, by reason that he gave them daily occasion so to do, as is more fully set forth in the two following verses: or 3. because God was continually in the mouths of his people, when they were employed in advancing his praise.

Vers. 6. But I am a worm, and no man, &c.] That is, I am scorned and despised, and by every base wretch trampled underfoot, without any respect or pity, and so am esteemed and used more like a worm then a man. This was verified in Christ, when they preferred Barabbas a robber and a murderer before Christ; in regard whereof he became not only lower then the Angels, Heb. 2.7. but also lower then man. And this also may be alleged, as tending to his encouragement, as well as the setting forth of his low condition, implying, that surely that God, who was so compassionate to all that are in misery, would pity him that was in such extremity of misery. See the Note Job 25.6.

Vers. 7. All they that see me laugh me to scorn, &c.] Besides that these words all that see me do set forth how generally he was derided, they do also covertly strike at the inhumanity of his enemies, that were so far from condoling him, when they saw his misery, that on the contrary they did then insult over him, and laugh him to scorn; whereas men are wont to compassionate the worst of malefactors, when they see them suffer: they shoot out the lip, that is, they make mouths at me, they shake the head, to wit, by way of derision; see Matth. 27.39. see also the Note Job 16.4.

Vers. 8. He trusted in the Lord that he would deliver him; let him deliver him, seeing he delighted in him. ] Neither did David's nor Christ's enemies intend by these taunting words, that God was not able to deliver him, but that God would not do it; and that hereby his hypocrisy and folly would be discovered in his former boasting of his peculiar interest and confidence in God.

Vers. 9. Thou didst make me hope when I was upon my mothers breasts. ] The meaning of these words may be only this, that from his childhood he had hoped in God: see the Note upon a like expression Job 31.18. Or if they be limited strictly to the time when he first hung upon his mothers breasts, it must be taken as a figurative expression of the common dependence of all the creatures upon God, which may be termed a hoping in God, as all creatures are said to wait upon God, Psal. 145.15. and the young ravens to cry to God, Psal. 147.9. Or else the drift thereof may be to imply, that God's providence over him in his tender infancy was such, as might have made him even then to hope in God had he been then capable of it; or at least that by that which was then done for him he might be taught in after-times to hope in God. And it may well be, that understanding these words as spoken by Christ, they might have special reference to his deliverance in his infancy from Herod.

Vers. 10. I was cast upon thee from the womb. ] To wit, because all that can be done for a poor infant would avail nothing, if God did not by his special Providence preserve it and provide for it.

Vers. 11. Be not far from me, for trouble is near, &c.] He pleads the nearness of his trouble, because in such extremities God is wont to come in to the help of his servants. And understanding this of Christ, it may be meant either of the nearness of his trouble when he was to be delivered up to his enemies, of which he spake Matth. 26.45, behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners ; or rather of the near approach of his death, because indeed it is evidently his Passion on the Cross that is described throughout the Psalm, as we may see verse. 1.7, 8, 16, 17, 18.

Vers. 12. Strong bulls of Bashan have beset me round. ] Because in Bashan there were very rich and fat pastures, and so the breed of cattle there was fat and big, and their bulls in particular strong and furious; yea perhaps the inhabitants of that country were many of them men of a gigantine stature, as appears by Og king of Bashan, Deut. 3.11. therefore he terms his mighty and furious enemies bulls of Bashan. It may be meant both of Saul's courtiers, and of the chief priests and Scribes that crucified Christ.

Vers. 13. They gaped upon me with their mouths, as a ravening and a roaring lion. ] See the Note Job 16.10. As it is spoken in reference to Christ, it is meant of the Jews, when with such fury they pressed his death, and roared out to have him crucified; even as a lion that roareth, either out of hunger when he seeketh his prey, or out of fierceness and fury when he hath gotten his prey, according to that Amos 3.4. will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Yet withal Satan's violent assaulting of Christ at his death must be included too, of which our Savior spake beforehand, John. 14.30. the prince of this world cometh, and hath nothing in me ; and with reference whereto it is said at his first temptation Luk. 4.13. that the devil departed from him for a season.

Vers. 14. I am poured out like water, &c.] That is, My life is in a manner gone, past hope of recovery, and so I am, as it is said in the same or a like case 2 Sam. 14.14. like water spilled upon the ground, which cannot be gathered up again : or rather thus, My spirits and strength do wast and flow away, even as water that runs out of a leaking vessel; see the Note Gen. 49.3. and all my bones are out of joint, that is, By reason of my sufferings, both inward and outward, my limbs have lost their strength and power to move themselves, no otherwise then as if my bones were all out of joint: yea in Christ this was literally accomplished, by the stretching and racking of his limbs upon the Cross. My heart is like wax, it is melted, &c. that is, by reason of the fire of God's displeasure, (as indeed Christ, for the sins that were imputed to him, did bear the fiery indignation of the almighty) my heart through faintness and fear doth as it were melt within me: see Josh. 7.5.

Vers. 15. My strength is dried up like a potsherd, &c.] That is, By my sufferings outwardly, and in particular through the loss of so much blood that hath been shed, and through that grief and fear that lay upon my spirit, my radical moisture, the spring of life and strength, is so dried up, that I am more like a dry pot-sheard then a living man: and indeed Solomon saith Prov. 17.22. that a broken spirit drieth the bones. And hereto agreeth that which follows, and my tongue cleaveth to my jaws : for though this phrase doth sometimes imply forced silence or inability to speak, (see the Note upon Job 19.28.) and therefore some would have it referred to Christ's silence when he was arraigned and falsely accused, of which the prophet speaking saith Esa. 53.7. that he opened not his mouth ; yet sometimes also it implieth extremity of thirst, as Lam. 4.4. the tongue of the sucking child cleaveth to his mouth for thirst, and the context makes it evident that it must be so taken here; and so it refers to Christ's thirsting when he hung upon the Cross, John 19.28. And thou hast brought me (for it was not done without the providence of God) into the dust of death ; that is, I am even ready to drop into the grave.

Vers. 16. For dogs have compassed me, the assembly of the wicked have enclosed me, &c.] That is, a company of base, wicked, malicious wretches have, like a pack of hounds, beset me, and with all possible rage set upon me. For though some would have it, that the rascal crew of David's and Christ's enemies are here called dogs, to wit, the soldiers and others, as the rich and mighty ones were before termed bulls; yet I rather think it is meant of all his enemies in general. For I am sure those words, the assembly of wicked men, seem clearly to have reference to that which is said so often, that the chief priests and the Scribes and the elders of the people assembled themselves together; as we may see Matth. • 6.3. and 27.1. and in many other places. As for the following clause, they pierced my hands and my feet, it is one of those passages which can hardly be understood of David. But though it was literally accomplished only in the nailing of Christ's hands and feet to the Cross, for which see Luk. 24.40. and John. 20.25. yet figuratively David might speak this of himself, meaning thereby, that his enemies had so bound him up, as it were, as a man that is fettered hand and foot, that he could neither move his hands to defend himself, nor his feet to flee away from them.

Vers. 17. I may tell all my bones, &c.] To wit, by reason of his leanness, caused by the grief of his heart and grievous sufferings, which had brought him to be nothing but skin and bones; or (as it is spoken in reference to Christ) by reason of the extreme stretching of his body on the Cross; especially considering that before by their cruel scourging of him they had made such gashes in his skin and flesh: they look and stare upon me, to wit, as delighting to behold me in so much misery, Luk. 23.35. which agreeth with that triumphing of David's enemies, Psal. 35.21, Aha, aha, our eye hath seen it.

Vers. 18. They part my garments among them, &c.] This was also literally accomplished in Christ, when the soldiers divided his garments amongst them, and as by way of sport cast lots upon his vesture: see the Note before upon the Title of this Psalm. Yet David might also figuratively thus complain of his enemies, in regard that when he was forced to flee from the Court, they seized upon all that was his, (not sparing his wife) everyone catching at what they could get, even literally perhaps his very garments.

Vers. 19. But be not thou far from me, O Lord, &c.] That is, Though others stand aloof, and there be none to help; yet do not thou stand afar off. How Christ was heard herein, see the Note verse. 2.

Vers. 20. Deliver my soul from the sword, &c.] That is, me or my life from death; see Job 5.15. my darling from the power of the dog ; that is, from wicked men, called before dogs, see the Note verse. 16. Some conceive, that this is meant of the devil; and others, that it is expressed in the singular number, because his enemies were so united together as one man: but I rather think that dog is put for dogs. However, it is doubtless his soul or life, which he prays may be delivered from the power of the dog : which he terms his darling, because the soul is the most precious part of man; or because naturally every man makes such precious account of his life; or his only one, as it is in the Original, because it was left desolate, as he had said before verse. 11. there is none to help.

Vers. 21. Save me from the lions mouth, &c.] See the Note before verse. 13. For thou hast heard me from the horns of the Vnicorns ; that is, thou hast upon my prayers delivered me, when I was in the midst of many cruel enemies, or from the power of those enemies.

Vers. 22. I will declare thy name unto my brethren, &c.] That is, I will show forth thy praise amongst them: and as it is meant of Christ, it was accomplished, partly when he appeared to his disciples after his resurrection for forty days together, informing them in the great things that God had done, and speaking of the things pertaining to the kingdom of God, Act. 1.3. (for these he termed his brethren, Act. 20.17. Go unto my brethren, and say unto them, I ascend unto my father and your father, &c.) and partly in that by their doctrine the knowledge of these things is spread abroad throughout the world; for all believers are the brethren of Christ, as is noted Heb. 2.11, 12, and that because by Christ they receive the adoption of sons, who is therefore called the first-born amongst many brethren, Rom. 8.29.

Vers. 24. For he hath not despised nor abhorred the affliction of the afflicted, neither hath he hid his face from him, &c.] God's regarding of him is here opposed to the contempt of the world, of which he had said before verse. 6. that he was a reproach of men, and despised of the people, abhorred as a worm, and no man ; and concerning which the prophet Isaiah speaks Isa. 53.3. we hid as it were our faces from him. As for the last clause, but when he cried unto him, he heard, see the Note before verse. 2.

Vers. 25. My praise shall be of thee in the great Congregation, &c.] That is, Thou wilt give me occasion to praise, or, I will praise thee in the solemn assemblies of thy people. Yet, as this is spoken in reference to Christ, by the great Congregation may be meant, the solemn assemblies that the Jews had on their three great feasts; or particularly that assembly, where after his resurrection Christ was seen of above five hundred brethren at once, 1 Cor 15.6; or rather, the great Church of the Gentiles, of whom it was promised, that they should be as the stars in heaven for multitude, namely, that amongst them Christ would by his servants preach the Gospel of salvation, and thereby publish God's praise. I will pay my vows before them that fear him ; that is, the sacrifices or the praises which I have vowed to give thee: and observable it is, that he doth not only promise this, but he doth it also with a kind of rejoicing, as being glad to think of his doing this which he doth promise.

Vers. 26. The meek shall eat and be satisfied, &c.] By the meek here are meant those poor mortified souls, that being pressed in conscience with the burden of their sins, and the apprehension of God's indignation against them for their sins, either feared or felt, are humbled thereby, and have their fierce nature tamed and subdued. Yea and because a poor low and an afflicted condition doth often thus meeken the spirits of men, therefore some conceive that this is principally meant of such, who being distressed and oppressed, and being destitute of all outward help, do therefore humbly seek to God for deliverance; and therefore on the other side he affirms the same afterwards verse. 29. of those that be • at upon the earth. However that which is said of these, that they shall eat and be satisfied, is spoken with reference to those sacrifices and peace-offerings of praise, which David had termed vows in the foregoing verse, it being the constant course of those times to feast many, the poor especially, with their peace-offerings; yet that which is said, that eating they should be satisfied, is not meant so much of satisfying their bodily hunger, as that their souls should be satisfied, to wit, either with consolation in those spiritual benefits, which were signified by their sacrifices, or by being raised up fully to trust in God by experience of that readiness in God to help, which had caused David to pay those his vows unto the Lord; as is more fully expressed in the following words· But now as this is spoken in relation to Christ, the meaning must be, that the meek should be fed with the word of the Gospel, or with Christ, the true nourishing food of our souls, both in the Word, and in the Sacrament of his body and blood, and so should be cheered and revived thereby, whereas before they were as dead men through the terrors of God's wrath, &c. And accordingly we must also understand the two following clauses, they shall praise the Lord that seek him, that is, they that seek to know God and to obtain his favor, shall praise him, see the Note 1 Chro. 16.11; your heart shall live forever, that is your hearts shall be cheered and revived forever, or your souls through faith in the redemption of Christ shall be comforted and live forever.

Vers. 27. All the ends of the world shall remember, and turn unto the Lord, &c.] This is meant of the conversion of the Gentiles upon the preaching of the Gospel; and the word remember may comprehend these three particulars: 1. that hereupon they should bethink themselves of their sins, and the curse thereby due unto them; 2. that they should be put in mind of the sufferings and glory of Christ, his Resurrection and Ascension, &c. (and that partly by the preaching of the Gospel, and partly by the Sacrament of his body and blood, of which Christ said, Luk. 22.19. Do this in remembrance of me ;) and 3. that they should be often speaking of and extolling the Grace of God in Christ, 1 Pet. 2.9. Yea some conceive also that this word remember is used in speaking of the Gentiles conversion, because those nations had formerly the knowledge of the true God, and professed the true religion, and should be then turned again from their vanities to serve the living God, Act. 14.15.

Vers. 28. For the kingdom is the Lord's, and he is the governor among the nations. ] That is, God in Christ is the king of the Church; and therefore being also by nature the supreme Lord over all, it is fit they should serve him, or he will surely bring them to submit to his scepter.

Vers. 29. All they that be fat upon the earth shall eat and worship; all they that go down to the dust shall bow before him, &c.] That is, Both rich and poor shall believe and serve the Lord Christ; see the former Note verse. 26. For by those that be fat upon the earth are meant the rich and the great men of the nations, see the Note Job 15.27. Though it be as hard a thing to win these, as to make a camel go through the eye of a needle; yet through the mighty efficacy of the Gospel, even these shall be won, Psal. 45.12. the rich among the people shall entreat thy favor. And by those that go down to the dust are meant the poorer and baser sort of people, to wit, such as lie in the dust, that live in a poor and low condition (the expression used may have reference to the custom of those that, being in distress, used in those times to sit or throw themselves down upon the ground, to cast dust upon their heads, yea to roll themselves in the dust; see the Note Job 16.15.) or such poor lean starved souls, as are in a manner half dead, even ready to drop into the grave: see the former Note verse. 15. and that Job 30.19. I know some by those that go down into the dust understand all mortal men, and those that are actually dead; and so take the meaning to be, that even those that are laid in their graves shall one day be raised up from thence, and shall then acknowledge and worship Christ. As for the last words, and none can keep alive his own soul, either they are added as a farther description of the persons mentioned in the foregoing clause, they that go down to the dust, namely, that they are such as (poor souls!) are not able to sustain themselves, men in a manner dead without hope of recovery; or else as an intimation of the reason why they of whom he had spoken, should eat and worship Christ; namely, because none of them could nourish themselves, or cheer and revive themselves, or save themselves from wrath, and therefore they must be nourished and revived and saved by faith in Christ, and so him thereupon they shall worship and adore.

Vers. 30. A seed shall serve him, &c.] That is, say some Expositors, Christ shall have a seed that shall serve him, according to that Isa. 53.10. when thou shalt make his soul an offering for sin, he shall see his seed. But rather it is meant of the seed of those mentioned in the foregoing verse, that being converted to the true faith should submit to Christ's scepter, to wit, that their seed should also serve him: or else it must be understood in general, that in all ages there should be a seed that should serve him. And though some would refer this to the Jews, that even of them there should be a remnant, as the Apostle speaks Rom. 11.5, that should believe in Christ; yet I rather refer it to the seed of the Gentiles converted, of whom he had spoken in the foregoing verses, or of all in general: it shall be accounted to the Lord for a generation ; that is, they shall be reckoned and accounted a race or generation of God's children, according to that Psal. 73.15. If I say, I will speak thus, behold, I should offend against the generation of thy children.

Vers. 31. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. ] This may be understood either of those that were first converted, or of their seed mentioned in the foregoing verse, to wit, that they shall successively to their posterity declare his righteousness ; that is, the righteousness of God in Christ made ours by faith, yea that he of God is made unto us wisdom and righteousness and sanctification and redemption, 1 Cor. 1.30. even that he hath done this, that is, all things that belong to our salvation: or, the righteousness and faithfulness of God in making good his promises, to wit, principally in the work of our Redemption by Christ, and so likewise in the conferring of any other blessing promised; and because David's deliverances were a notable proof of God's faithfulness herein, thereto those last words may have reference, that he hath done this.

PSALM XXIII.

Vers. 1. THe Lord is my shepherd, &c.] This is a Pastoral Song; wherein David, that had been well acquainted with the employment of a shepherd in his younger years, compares the tender care of God in Christ over him to the care of a shepherd over his own flock. And indeed men may well be compared to sheep, in regard they are so prone to wander, and through silliness to run without fear into any danger, and altogether unable to help or defend themselves, unless God should do it for them: in the confidence whereof he adds those words, I shall not want, that is, he will give what shall fully content me, neither will he withhold anything that he knows to be good, either for my body or soul.

Vers. 2. He maketh me to lie down in green pastures: he leadeth me beside the still waters. ] These words imply a plenteous supply of meat and drink, yea of all things necessary both for body and soul: for lying down in green pastures doth not only imply rest and refreshing thereby, according to those expressions Ezek. 34.15. I will feed my flock, and I will cause them to lie down, and Cant. 1.7. Tell me, O thou whom my soul loveth, where thou makest thy flocks to rest at noon ; but also plenty of feeding, wherewith when the sheep have filled their bellies, they use to lie down; and this to Christ's sheep is principally the doctrine of life and salvation in the Gospel. And in the second clause, by still waters are meant calm waters, perhaps those in watering-troughs, or in gutters and furrows digged for the letting in of water to their grounds; at least they are opposed to swift and violent streams, which may be dangerous and harmful to sheep: wherein also is implied that God provided not only for the thirst of his body, but also for the refreshing of his soul with his word and spirit, the waters of life. For though some think that he only intends the plenteousness of his pasture, by saying in the second clause he leadeth me beside the still waters, to wit, because watered grounds yield the best pastures: yet because in those hot countries they used to water their sheep, Gen. 30.38. I question not but that in those words he hath reference also to the shepherds providing for his sheep therein; and that by leading him he alludes to the shepherds driving his sheep softly and gently, and would imply thereby the tender respect that the Lord had to his many infirmities.

Vers. 3. He restoreth my soul, &c.] That is, He comforts and revives my fainting soul, see the Note Psal. 19.7; or, he brings me back into the right way, and fetcheth me home to himself, when I have strayed aside: so that he alludes to the shepherds care, either in cherishing his sheep when they are sick or feeble or faint, or in fetching them in when they are gone astray: he leadeth me in the paths of righteousness for his names sake ; that is, not for any righteousness of mine, or anything else in me, but merely for the glory of his own name: see the Note 1 Sam. 12.22. And herein he alludes too to the shepherds care in leading his sheep gently in fair and plain ways, not through deep mire, brambles and briars, or over craggy, or any other ways, that must needs be hard and troublesome for them to go in.

Vers. 4. Yea though I walk through the valley of the shadow of death, &c.] As if he had said, through the deepest shadow of death, see the Note Job 3.5. I will fear no evil. His meaning is, that though he should fall into the most desperate and deadly dangers, as a sheep that wandering falls into the paws of a lion, yet he would not cast off his confidence in God. For he doth not intend by these words, that he should be void of all fear; but that his faith in God's providence should overmaster his fear. For thou art with me, to wit, as a shepherd that stands watching over his sheep; thy rod and thy staff, they comfort me. Some distinguish here betwixt the rod, and the staff: by the staff they say is meant the shepherds hook; and by the rod a little wand, which they say shepherds also used, to beat in the sheep when they went astray from the flock, to keep them up close together, and to hasten them forward when they lagge behind: and some, that it is the shepherds hook that is here called both a rod and a staff. However doubtless the meaning of these words is, that considering that God as a careful shepherd did watch over him, he was thereby comforted in his greatest perils; yet withal by his rod and staff may be meant, 1. his Providence in guiding and preserving him, 2. his word and spirit directing him in all his ways, and his rod of correction, which may also properly enough be said to comfort him, as being an evidence of God's fatherly care over him.

Vers. 5. Thou preparest a table before me in the presence of mine enemies, &c.] As if he should have said, to their grief and vexation, they being no way able to hinder it, as it is expressed Psal▪ 112.10. The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away. Some think that this expression is used also in allusion to the custom of Princes, that used to have those they had taken captives stand by when they were feasting, as by way of insulting over them, as we see in Adonibezek and Samson; but David's meekness and piety make it improbable that he ever used to do this. As for those words, Thou preparest a table before me, he alludes therein to the royal plenty he daily enjoyed, comparing the liberal provision that God afforded him to a plenteous feast, for which great preparations are made beforehand, and which is spread on a table, and set out in the most curious manner: and to the same purpose is that which follows, thou anointest my head with oil, my cup runneth over ; for though some understand this anointing his head of his anointing to be king of Israel, yet it is far more probable, that this expression is used in reference to the custom of feasting in those times, when they used to welcome their guests with pouring forth sweet precious oils upon their heads; whence Amos speaking of feasting saith, Amos 6.6, that they did drink wine in bowls, and anoint themselves with the chief ointments, and Christ said to the Pharisee that had feasted him, mine head with oil thou didst not anoint : and so likewise that, my cup runneth over, is in reference to the custom at feasts, of assigning to every guest his several portion, see the Note Psal. 11.6. So that the sum of the words is an acknowledgement that God had afforded him plenty of all things, not only for necessity, but also for delight. Nor can it be denied, but that it may be extended also to God's feasting his soul with those spiritual dainties of the Word and Sacraments, and to God's cheering of his soul with the comforts of his spirit, called the oil of gladness Psal. 45.7.

Vers. 6. Surely goodness and mercy shall follow me all the days of my life, &c.] By goodness and mercy may be meant, not only the grace and favor of God, but also the effects thereof in a gracious supply of what was truly good for him; for of this he might be sure that God would never fail him: and the expression is very emphatical when he saith, goodness and mercy shall follow me ; for it doth not only imply the continuance of God's goodness to him, but also God's readiness to show him favor: whilst other men pursue and follow after happiness, happiness doth pursue and follow the servants of God; they do not with so much earnestness seek a blessing from God, as God seeks to bless them. As for the following words, and I will dwell in the house of the Lord forever ; either it is a resolution that he would to his lives end worship and praise him in his Sanctuary, implying that in this he rejoiced more, then in the abundance of earthly blessings that God had given him: or else it is a profession of his assured hope, that he should constantly abide in the Church here, and forever in heaven.

PSALM XXIV.

Vers. 1. THe Earth is the Lord's and the fullness thereof, &c.] By the fullness thereof is meant all the creatures that are on the earth, but principally the nations that dwell therein; as is expressed in the following clause, the world and they that dwell therein. Now this is prefixed, that hereupon he might add, (and that by way of admiring the goodness of God to his Israel) that though the whole world and all the inhabitants thereof were the Lord's, yet all the world was not his as Israel was; though the whole Universe was his, yet he had chosen Jerusalem to be in a special manner his dwelling-place, & his Church to be above others his peculiar people: The earth is the Lord's, &c. but saith he verse. 3. who shall ascend into the hill of the Lord ? &c. I know that some Expositors give another reason why this is here prefixed, namely, that from the Lord's dominion over all the world, he might afterwards infer how necessary it was that the Princes of the world, that dwelt in the Lord's holy hill, should receive and obey Christ his anointed; which they conceive is that which is intended in those words verse. 7. Lift up your heads, O ye gates, &c. But the reason before given is much the clearer. However very observable it is, that the Apostle 1 Cor. 10.25, 26. proves by these words, that Christians might without scruple buy and eat any meats that were sold in the market, because all was the Lord's, and made for man's use, and so they as God's children (especially also if we add the right they had to them through Christ) might lawfully take them from the hand of their father; Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: for the earth is the Lord's and the fullness thereof : and yet immediately verse. 28. by the same words he urgeth them not to eat of any meat, concerning which notice was given them that it had been offered to idols, to wit, because all the creatures being the Lord's, they were to use them to his glory, and therefore might not eat them to the scandal of their brethren; or because the whole world being the Lord's, they need not fear they should not have to eat, seeing out of his rich store he was able to provide otherwise for them, But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shown it, and for conscience sake: The earth is the Lord's and the fullness thereof.

Vers. 2. For he hath founded it upon the seas, and established it upon the floods. ] That is, say some Expositors, by the seas and by the floods; as we use to say in that sense that London stands upon the river of Thames. But rather it is said that God hath founded it upon the seas, &c. because whereas the natural place of the earth is to be under the waters, God hath ordered it so, that it is above the seas and above the floods, so that in outward appearance it seems as it were to stand upon the waters, and hereby it was made fit for the habitation of his creatures. See the Note Gen. 1.9.

Vers. 3. Who shall ascend into the hill of the Lord? and who shall stand in his holy place? ] As if he should have said, Though all the inhabitants of the world be the Lord's, yet to dwell in God's holy hill, as members of his Church, his peculiar people, that's a privilege which few to speak of do enjoy, yea even amongst those that are his people in outward profession. But for the more clear understanding of these words, see the Notes Psal. 2.6. and 15.1.

Vers. 4. He that hath clean hands, &c.] That is, He whose works are blameless; and a pure heart, that is, a heart purified by faith from all sinful pollutions, all erroneous opinions and carnal affections, he that is careful to approve his heart unto God▪ as well as to avoid sin outwardly. As for the following clause, who hath not lift up his soul unto vanity, that is diversely expounded: Some understand it of the man that hath not worshipped idols, which are often termed vanities in the Scripture, see the Note 1 Kings 16.13. Others of him that doth not give his mind to vain and foolish sinful practices, or that doth not heed or trust in the vain and foolish designs of the world, nor the allurements of Satan's temptations; see the Notes Job 31.5. and Psal. 4.2. But there are two Expositions which most follow. The one is, that by lifting up his soul unto vanity is meant vain and false swearing: for because they that swear do engage their souls thereby, and as it were offer them up as a pledge unto God, 2 Cor. 1.23. I call God, saith the Apostle, as a record upon my soul ; therefore the man that swears vainly and falsely may be said to lift up his soul unto vanity : and so they make this to be much the same with that which follows, nor sworn deceitfully. The other is, that by the man who hath not lift up his soul unto vanity, is meant the man that doth not set his heart upon vanity: because men are wont with much eagerness to look and gape after those things which they earnestly desire, Psal. 123.1, 2, therefore by a borrowed speech, they that earnestly look after and greedily desire the vain things of this world, riches and honors and pleasures, or that prosecute eagerly any vain or sinful desire, they are said to lift up their souls unto vanity. The same expression is used in the Hebrew much to the same purpose, Deuter. 24.15. and Jer. 22.27.

Vers. 5. He shall receive the blessing from the Lord, &c.] That is, He, and he alone, shall receive the blessing which the Lord hath promised his people, to wit, all blessings temporal, spiritual and eternal; for thus are all these comprehended under this word the blessing, 1 Pet. 3.9. knowing that ye are thereunto called, that ye should inherit a blessing: though indeed both here and there the blessing of eternal life may be principally intended, concerning which Christ shall say, Come ye blessed of my Father, inherit the kingdom prepared for you, &c. Matth. 25.34. And so in the following clause, and righteousness from the God of his salvation, it is this blessing promised that is there termed righteousness, to wit, either because it shall be the reward of their righteousness, or because God out of his righteousness or faithfulness will bestow it upon them; in both which regards the glory of heaven is accordingly called a crown of righteousness 2 Tim. 4.8. See the Note Psal. 5.8. Some, I know, understand this of the righteousness of God in Christ: but in regard he speaks of rewarding the righteous, the first Exposition must needs be intended.

Vers. 6. This is the generation of them that seek him, &c.] By a generation of men in the Scripture is usually meant some sort or kind of men; as Matth. 12.39. An evil and adulterous generation seeketh after a sign, and Luk. 16.8. The men of this world are in their generation wiser then the children of light : and so it is taken here; This is the generation of them that seek him, that is, These that I have before described, are that sort or kind of men that do truly seek God, and are the true people of God. Yet withal I doubt not but that the title of the generation of them that seek him is here limited to these, purposely to show how vainly those Israelites boasted of being the seed and generation of Abraham, and the peculiar people of God, who in the mean time lived not as became God's people; and that though they went up amongst others to worship God in his holy place, (for this is spoken in reference to that before verse. 3. who shall ascend into the hill of the Lord, &c.) yet they did not indeed seek God: and therefore in the second clause, by turning his speech to God (for so some read it, as it is in the margin of our Bibles, that seek thy face, O God of Jacob ) he doth as it were call God to witness that it was so; and so doth withal covertly imply, that however men might esteem them God's people, yet before God's tribunal it would not be so. But if we read it as it is in our Text, the meaning is this, that seek thy face, O Jacob, that is, seek to join themselves to the true Church and people of God, according to that of the prophet Isa. 44.5. One shall say, I am the Lord's; and another shall call himself by the name of Jacob, &c.

Vers. 7. Lift up your heads, O ye gates; and be ye lift up ye everlasting doors, and the king of glory shall come in. ] In these words first David expresseth his earnest desire that the Temple might be built, and the Ark settled therein; and therefore in a poetical manner he speaks to the gates of the Temple, calling them everlasting doors, because the Ark, that had been often removed from one place to another, was now in the Temple to continue forever, according to that Psal. 132.14. This is my rest forever, &c. see also the Note 1 Kings 9.3. And by speaking to the gates to lift up themselves, either first he may mean the building of them up; Lift up your heads, O ye gates, that is, Be ye built up, that the Lord of glory in his Ark may enter into you: or secondly, the lifting up of the upper posts of the gates; as if he had said, Raise up and enlarge yourselves, and become greater then you are, because the great King of Glory is to enter in by you; alluding to the custom of opening the gates of a house or city to the widest, when some great Prince is to come in: or thirdly, the lifting up of their heads in a way of glorying and rejoicing; as if he had said, Triumph, and rejoice, O ye gates; thereby the better to set forth the solemnity and joy of the Arks removal into the Temple. But secondly, Doubtless under this type, 1. he speaks to the Church, the true spiritual Temple, desiring that this Temple may be built up, and that at her doors (which are called everlasting, because the Church shall continue forever) the Lord Christ, the Lord of glory, 1 Cor. 2.8, may be entertained with joy as their Lord and King, and so he may enter and rule as king amongst them: 2. to Christians, the particular members of the Church, or to all men in general, who being converted become the true Temples of the ever-living God, 1 Cor. 3.16; at the doors of whose hearts (called everlasting doors, because they shall live forever) he knocks to have entrance, Rev. 3.20, exhorting them to lift up their heads, that is, to raise up their hearts from all earthly things, and to prepare them by faith, that God in Christ, the Lord of glory, and by whose merits all his members are glorified, may enter in and dwell and rule in their hearts by faith: 3. as some conceive, to Princes and Magistrates, exhorting them to let in the Lord Christ, and the Gospel and kingdom of Christ, into their kingdoms and common-wealths, expressing this in these terms, Lift up your heads, O ye gates, &c. either as alluding to the custom of Magistrates sitting in the gates in those times when they judged the people; or because of the great power that such men usually have, either to let in or to keep out the profession of the Christian religion amongst the people: and 4. to the gates of God's holy Temple in heaven, calling upon them with all joy to entertain the Lord Christ, when he should after the accomplishment of the work of man's Redemption triumphantly ascend into heaven; and so in these words, Lift up your heads, O ye gates, &c. there may be an allusion to those triumphal Arches which used to be set up for the entertainment of great Conquerors.

Vers. 8. Who is this king of glory? &c.] These words must be taken as a question propounded by David, either in his own name, as if he should have said, But who now is this king of glory that I speak of? that so he might take occasion to extol this king of glory, and show what reason there was why they should gladly receive him; or in the name of some other that might move this question, as if he should have said, But now if any one shall demand of me, Who is this king of glory ? I answer, the Lord strong and mighty, &c. I know, many Expositors take them to be the supposed reply of those that were spoken to in that foregoing figurative expression, Lift up your heads, O ye gates, &c. and accordingly they conceive that this reply is made, either by way of scorning and despising Christ, as if they should have said, What is this your glorious king, that we should submit to him? or else by way of desiring to be informed and satisfied concerning Christ: yea they that understand the former verse of Christ's ascension into heaven, take these words as the reply of the Angels, admiring that one clothed with a human body should ascend above the heavens, and enter in as the Lord of that Jerusalem. But that which is first said of this seems most probable. And however that which is answered, The Lord strong and mighty, the Lord mighty in battle, plainly imports, that it was he, who being of infinite power, was able to destroy those that would not submit to him, and to protect his people against all their enemies, both temporal and spiritual, and to make them victorious over them all; and it may have special reference to Christ's conquest over Hell and death, when after his Resurrection he ascended triumphantly into heaven.

Vers. 10. The Lord of hosts, &c.] See the Note Gen. 2.1.

PSALM XXV.

Vers. 1. UNto thee, O Lord, do I lift up my soul. ] That is, In thee only do I trust and hope; and my hearts desire for help and comfort is only towards thee, and with much eagerness doth expect good from thee. In the Hebrew this Psalm is so composed, that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse (except only in two or three verses) and that, as we may probably conceive, that being a Psalm of singular excellency and special use, it might by this help be the better remembered. The like elegancy there is in the 34, 37, 111, 112, 119, and 145 Psalms.

Vers. 2. I trust in thee, let me not be ashamed. ] To wit, as they use to be, that when they have hoped for anything with great confidence, and have boasted of their hope, yet at last have been disappointed.

Vers. 3. Yea, let none that wait on thee be ashamed, &c.] To wit, neither by their own disappointments, nor mine. For this last some add, because if he should fail of his hopes, he knew this would be a great discouragement to others, that waited to see what the issue of God's dealings with him would be. Let them be ashamed which transgress without cause, that is, that causelessly afflict and trouble me, and oppose me in the business of the kingdom promised me: see the Note Psal. 7.3. Yet some conceive that by them which transgress without cause is meant, those that out of distrust do causelessly fall away from God: and others understand it of all wicked men whatsoever; all sin against God being in true judgment altogether unreasonable and causeless. But the first Exposition is the best.

Vers. 4. Shew me thy ways, O Lord, &c.] That is, the ways wherein thou hast appointed thy people to walk: Or, Shew me thy ways, that is, the ways thou usest to take with thy children; as namely, how gracious thou art unto them, though thou dost usually afflict them, how faithful in performing all thy promises to them, that so I may quietly rest upon thee, and may not through impatience or desire of revenge do anything to displease thee. And indeed if we understand these words in the first sense, of God's teaching him to walk in the ways of his commandments, it is probable that in desiring that, he had respect chiefly to the distress he was in, that he might not thereby be drawn to do anything that was evil, as men in adversity are prone to do.

Vers. 5. Lead me in thy truth, and teach me, &c.] Many several Expositions are given of these words: as, Lead me in thy truth, &c. that is, carry me with constant assurance and trust to rest on thy promises, thy truth and faithfulness; or, Cause me to be true and faithful as thou art, &c. But I conceive this is the same in effect with that Psal. 5.8. Lead me, O Lord, in thy righteousness : concerning which see the Note there.

Vers. 6. Remember, O Lord, thy tender mercies and thy loving kindnesses; for they have been ever of old. ] To wit, to me even from my first conception, and towards all thine from the beginning of the world; yea from all eternity, in that God set his love upon his 2 Tim. 1.9. before the world began. And thus doth David secretly comfort himself by pressing this, as knowing that the Lord was unchangeable, even the same still that he had ever been.

Vers. 7. Remember not the sins of my youth, nor my transgressions, &c.] To wit, such as I have run into in my riper years. For by mentioning the sins of his youth in the first branch David intended not to imply, that he had not sinned since that time, or that he had no cause to be troubled for any sins but those of his youth; but rather hereby he sought to humble himself before God, that from his youth he had provoked God many ways, and that if he should deal with him according to the rigor of his justice, he might charge upon him not only the sins he had more lately committed, but all his evil deeds even from his youth unto that time: and therefore he adds, according to thy mercy remember thou me, for thy goodness sake, O Lord ; that is, moved thereto by thine own goodness, or to declare and make known thy goodness.

Vers. 8. Good and upright is the Lord, &c.] That is, gracious and faithful, really intending and faithfully performing whatever he hath promised: therefore will he teach sinners in the way ; for which see the Note before verse. 4.

Vers. 9. The meek will he guide in judgment. ] Who are meant by the meek, see in the Note Psal. 22.26. And for that which is said, that God will guide them in judgment, the meaning may be, either that God will so direct them, that they shall walk judiciously, or in a right manner, ordering all their affairs with wisdom and mature judgment; or that God in judgment, that is in great wisdom and provident care, will guide them, having in all things a fatherly respect to their weakness and profit.

Vers. 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies. ] That is, his Commandments, (see the Note Exod. 25.16.) which by Covenant the people of God are bound evangelically to keep. Now to such it is said, that all the paths of the Lord are mercy and truth, that is, all that God doth to them is done in mercy and faithfulness, yea such see and acknowledge that there is mercy and truth in all the dispensations of God's providence towards them. Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in, and so make the meaning to be, that all that God hath appointed his people to do is for their good, and out of mercy and faithfulness to them it is enjoined them.

Vers. 11. For thy names sake, O Lord, pardon mine iniquity; for it is great. ] This last clause, for it is great, is not added as a reason to move God to pardon his iniquity; (for properly and in itself the greatness of sin is an argument why God should punish, rather then why God should pardon) but rather it is added as a reason why he did so earnestly beg pardon of God, namely because his iniquity was great, and therefore was the liker to endanger him, and lay the more heavy upon his conscience; as if a sick man should say to his Physician, Help me, I beseech you, for I am very sick: or as a reason why he pleaded that God would pardon him for his names sake, that is, of his own goodness and for his own glory, (see the Note 1 Sam. 12.12.) namely, because his sin was so great, that nothing but God's free grace and infinite mercy could give him hope of pardon. Yet withal it is true, that where the party begging pardon doth truly repent and believe, even the alleging of the greatness of a man's sin may have some force of an argument to move God to pardon, because the glory of God's mercy and grace is hereby the more magnified, according to that of the Apostle Rom. 5.20. where sin abounded, grace did much more abound. However, by the iniquity which he saith was great may be meant some particular greater sin, which lay sore upon his conscience, or his sins in general collectively considered.

Vers. 12. What man is he that feareth the Lord? &c.] This question may imply the paucity of those that truly fear God, and withal their wonderful happiness; What man is he that feareth the Lord? as if he had said, There are not many such; but oh, great is the happiness of that man that doth thus fear God! At least this question implies how universally true that which he saith is concerning those that fear the Lord, What man is he that feareth the Lord? as if he should say: Whoever he be that doth this, him shall he teach in the way that he shall choose ; that is, he shall be taught of God in the way that God himself doth prescribe or approve: or rather, God shall direct him what way to choose in all his businesses and straits whatsoever, he shall not be left to his own choice, but God shall direct him what way to choose.

Vers. 13. His soul shall dwell at ease. ] The man that lives in a prosperous condition is said to live at ease, see the Note Job 12.5. and accordingly the meaning of these words is, that he that feareth the Lord shall long enjoy plenty of all blessings, temporal and spiritual, even to the full content and ease of his mind, and after that eternal rest and joy in heaven. And indeed though the righteous be often much afflicted, (which their not fearing God, as they ought to do, may bring upon them) and have not all things as they would themselves; yet, in regard of the inward sweet content of their minds, they may be well said to dwell at ease ; and it may be that to imply this the word soul is here expressed, His soul shall dwell at ease. Some, I know, restrain this to the rest of heaven. But the first Exposition is every way the best.

Vers. 14. The secret of the Lord is with them that fear him, &c.] This may be meant of the secret of God's Providence, and of the secret counsel of his spirit, see the Note Job 29.4. But yet most commonly, and upon best grounds, it is understood of God's revealing unto such men his will concerning man's salvation expressed in his word, as is more clearly set forth in the following clause, and he will show them his Covenant: and that this is called the secret of the Lord, because it contains many things which are not to be known by natural reason, but only by the enlightening of God's spirit; as concerning the remission of sins, the sanctifying of our nature, and life eternal, with other secrets of heaven, which God only imparts to his friends, as Christ saith, Joh. 15.15.

Vers. 15. Mine eyes are ever towards the Lord, &c.] This must be taken in the same sense, as when before he said that he lifted up his heart unto the Lord: see the Note verse. 1. and Psal. 5.3. and then the following clause, for he shall pluck my feet out of the net, may be meant of all the straits he was in, and more especially of the plots whereby his enemies sought to ensnare him.

Vers. 17. The troubles of my heart are enlarged. ] To wit, both for my sins, and the miseries I endure.

Vers. 20. Let me not be ashamed. ] See the Note before verse. 2.

Vers. 21. Let integrity and uprightness preserve me. ] That is, Preserve me, because of mine integrity and uprightness; as I have no way injured others, even those that are now mine enemies, so let not others hurt and injure me. Yet withal he might also in these words desire of God, that he might be still kept upright for his security, that nothing his enemies did might drive him to seek revenge, or any other way to do that which was evil in his sight. Some, I know, limit the words to the integrity of his faith, and so make them a request, that God would preserve him, because he did sincerely rest upon God alone: but we had better understand them of his integrity in regard of his enemies.

Vers. 22. Redeem Israel, O God, out of all his troubles. ] The rather did David add this, because God, by anointing him king, had committed his people to his care; and it most grieved him, that they, the godly especially, were involved in his troubles.

PSALM XXVI.

Vers. 1. JVdge me, O Lord, for I have walked in mine integrity, &c.] That is, in that integrity wherewith I carried myself from the beginning, both towards Saul, and the rest of mine enemies; as I was guiltless at first, so I have still continued, though never so much provoked by them. See also the Notes Deut. 32.36. Psal. 7.8, and 17.2, and 4.1, and 2 Sam. 22.21. I have trusted also in the Lord, therefore I shall not slide ; that is, I shall not fall from mine integrity, and from mine endeavor to do only that which is just in thine eyes, or from my steadfast hope that thou wilt defend me and my just cause.

Vers. 2. Examine me, O Lord, and prove me; try my reins and my heart. ] As if he had said, I appeal to thee; take exact notice whether I be not inwardly such as I profess myself to be. See the Note upon a like expression Job 31.6. And for the word reins, see the Notes Psal. 7.9, and 16.7.

Vers. 3. For thy loving kindness is before mine eyes, &c.] In two several respects David might set God's goodness before his eyes, by meditating frequently & seriously thereon: namely, 1. that he might be rendered thereby the more careful to obey God in all things, and the more fearful to offend him, even because he is so good and gracious, according to that Hos. 3.5. they shall fear the Lord and his goodness in the later days ; and 2. that being hereby confirmed in his faith, that God would be good to him, as he useth to be to all his, especially to the afflicted and oppressed, and that he would help and protect him, this might keep him from recompensing evil for evil, and taking any unlawful course to help himself. And in both these respects therefore David might here allege his continual setting of God's goodness before his eyes, both as a proof of his integrity, and that he was far from those sinful practices which his enemies charged him with; and to show with what confidence he might therefore well appeal to God to be judged by him. And accordingly we must also understand the following clause, and I have walked in thy truth ; to wit, either that he had lived according to the direction of God's word, which is truth, Joh. 17.17; or else, that he had continually walked in the confidence of God's faithfulness, and lived by faith in his promises, continually meditating on the promises which God had made both to the righteous in general, and to him in particular concerning the kingdom, and so waiting upon God in the way of righteousness, whom he knew to be a God of truth to make good his promises, and not seeking by any unlawful courses to help himself. I know there are some that understand both clauses of imitating God's goodness and truth: thy loving kindness is before mine eyes, to wit, as a pattern which I desire to imitate; and I have walked in thy truth, that is, I have endeavored to imitate thy truth and faithfulness: and others understand it of the goodness and truth which God requires in his people; For thy loving kindness is before mine eyes, &c. that is, the loving kindness which thou requirest, I have endeavored to practice, and to walk in the truth which thou hast prescribed. But the former Exposition is clearly the best.

Vers. 4. I have not sat with vain persons, &c.] Some by vain persons understand lying, false, deceitful men, and so hold that the next clause doth explain this, neither will I go in with dissemblers ; others, such as are not what they pretend themselves to be, as magistrates and counsellors of State, that pretend to be for the public good, but do indeed mind no such thing, being as clouds without rain, and fountains without water. But doubtless David meant it more generally of all wicked men, who are called vain persons, because they were void of all true piety, and gave themselves wholly to vanity, that is, to seek after earthly things, which are vain and transitory, and to follow sinful courses, which would never yield them any solid comfort or benefit, Rom. 6.21. What fruit had ye then in those things whereof ye are now ashamed? see also the Notes Judge. 9.4, and Job 11.11. However this is here added as a farther proof of his integrity; the intention of these words being to signify, either that he had not sat plotting with wicked men, and taking crafty counsel against his enemies, as they had against him; or more generally, that he had not conversed with such kind of men, which indeed is a clear sign of a good heart: see the Note Psal. 1.1. Yea and by joining this with that which went before, concerning his setting God's goodness before his eyes, and walking in his truth, he implies, that his trusting in God's goodness and truth had kept him from joining and conversing with such kind of persons.

Vers. 6. I will wash mine hands in innocence; so will I compass thine altar, O Lord. ] Having professed, in the two foregoing verses, that he had carefully shunned the society of all wicked men, he adds here, that yet he would not because of them avoid the place of God's public worship; only he would not come thither, as many did, in their sins, but would be careful to purge himself from all filthiness of the flesh and spirit, & so he would come with his sacrifices to God's altar. And thus these words may also include, first, a farther profession of his integrity, propounded before ver. 1, & secondly, an engagement of offering gratulatory sacrifices to the Lord, if the Lord would plead his cause against his enemies, as he had there also desired. However, in this expression of washing his hands in innocence, which probably he spake in reference to the lifting up of his hands in prayer unto God, either he alluded to the custom of men's washing their hands, thereby to profess their innocence in anything, as Pilate did to clear himself of the guilt of our Savior's death Matth. 27.24. whence it is usual with men still to say, I will wash mine hands of such or such a thing, meaning that they have had or will have nothing to do in it: or else to those legal washings that were used before men approached to God's altar to offer sacrifices; not only by the priests, of whom it is said Exod. 40.32. when they came near unto the altar, they washed, but also by the people, especially if they had contracted any legal pollution; whence it is that the Apostle, amongst other their legal rites, mentions their divers washings, Heb. 9.10. and that to signify what spiritual purity God required in those that would worship him; see also the Note Job 9.30. And then for the next clause, so will I compass thine altar, this expression, I conceive, is used either in reference to the multitude of sacrifices he would bring, or else to his going together with many others to offer their sacrifices on God's altar. Yet some hold, that because the people might not approach to the altar, but were to stand some distance off, they that were zealous in God's service, that they might the more affect themselves with seeing what was done when their sacrifices were offered, used not to stand still in one place, but to move from one place to another round about, as occasion was, that they might see what was done; and that hence David, to set forth his diligence and alacrity in that service, useth this expression, so will I compass thine altar, O Lord.

Vers. 8. I have loved the habitation of thine house, and the place where thine honor dwelleth. ] That is, where thy Majesty dwelleth, or where thine Ark is: see the Note 1 Samuel 4.21. This is also added as an evidence of his integrity.

Vers. 9. Gather not my soul with sinners, nor my life with bloody men. ] That is, Keep me still, as thou hast done, from the society of such persons, that I may not be won to partake with them in their wicked ways: or rather thus, Let me not fall into the hands of such persons; or, Involve me not in their curse and ruin. We have the contrary to this expressed in a contrary phrase, 1 Sam, 25.29. the soul of my Lord shall be bound in the bundle of life.

Vers. 12. My foot standeth in an even place. ] That is, I am in a sure and safe condition, to wit, because I walk in my integrity, and do not turn aside from the way of thy commandments, and so am sure that thou dost and wilt preserve me. The ground of this expression is, because in even ground there is sure footing.

PSALM XXVII.

Vers. 1. THe Lord is my light, &c.] That is, He it is that doth teach me and guide me, and preserve my life, and deliver me out of troubles; he is my comforter, and the author of all my happiness. See the Notes 2 Sam. 22.29. and Job 29.3. And to the same purpose is that which he adds, the Lord is the strength of my life ; that is, the supporter and preserver of my life.

Vers. 2. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, &c.] That is, as it were to devour me. See the Notes Job 19.22, and 31.31, and Psal. 14.4.

Vers. 3. Though war should rise against me, in this will I be confident. ] That is, that the Lord is my light and my salvation, as he had said before verse. 1. Yet some refer it to the word war; in this, that is, in this war, will I be confident.

Vers. 4. One thing have I desired of the Lord, &c] Either this is added as a reason why he was so confident of God's protection, to wit, because his only desire was to enjoy communion with God in the place of his worship; or else as a reason why he desired that God would still plead his cause against his enemies, namely, because his great aim was, that he might be settled in such a peaceable condition, that he might freely and constantly resort to the house of God: One thing have I desired of the Lord, that will I seek after, &c. as if he should have said, Though I be spoiled of my estate, bereaved of the society of friends, and driven from house and home, yet it is not the recovery of these things, no nor the obtaining of the kingdom which God hath promised me, that I desire, so much as that I may dwell forever in the house of the Lord ; concerning which see the Note Psal. 23.6. As for the following words, to behold the beauty of the Lord, thereby may be meant, 1. the attaining of the knowledge, or the meditation of all the glorious excellencies and perfections of God in his attributes, his holiness, justice, goodness and truth, &c. which by his word he manifesteth to his Church: 2. the consideration of God's wonderful works, and his bounteous gifts to the sons of men, which make him glorious in their eyes: 3. the mysteries of our redemption by Christ, and the benefits that redound to us thereby, which were shadowed forth in the sacrifices and other ceremonial rites of the Tabernacle: and 4. the glory of heaven. And doubtless in this expression he alludes to the external beauty and magnificence of the Tabernacle, or rather the glory of the Temple he intended and foresaw, which were typical representations of these things. But in the last clause, and to inquire in his Temple, it is the Tabernacle which he intends by the Temple: of which see the Note 1 Sam. 1.9.

Vers. 5. For in the time of trouble he shall hide me in his pavilion; in the secret of his Tabernacle, &c.] That is, God will be graciously present with me, to shroud me and protect me from mine enemies: even as a shepherd should shelter his sheep in a tent or tabernacle from the heat of the Sun; or as if a king should undertake to protect one in his pavilion, whence none dare venture to take him; or as men use to hide some precious thing in some secret place of their dwelling; or as when men are hid in God's Tabernacle or Temple, whether they used to fly for shelter to the horns of the altar; yea as if a man were hid in the most holy place, whether none might enter, but only the High priest once a year, which is therefore called God's secret place Ezek. 7.22. they shall pollute my secret place; for the robbers shall enter into it, and defile it. To all these there may be an allusion: yet because of the dependence of this upon that said in the foregoing verse, concerning his longing after God's Tabernacle, many think the last is rather intended, and so conceive the drift of the words to be this; that seeing he so earnestly desired to be present with God, God would be always present with him to defend him.

Vers. 6. And now also shall mine head be lifted up above mine enemies round about, &c.] That is, I shall be out of the reach of mine enemies; it shall not be in their power to hurt me: it is the same with that in the foregoing verse, he shall set me up upon a rock. See farther also in the Note Psal. 3.3. Therefore will I offer in his Tabernacle sacrifices of joy ; that is, sacrifices of praise, which were offered with great joy, with sounding of trumpets, Numb. 10.10. and other musical instruments, 1 Chron. 16.41, 42. And thus we see he trusted to come to God's Tabernacle, and that he meant to express his joy in a holy manner, and not in that profane jollity wherewith carnal men are wont to triumph.

Vers. 8. When thou saidest, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek. ] As if he had said, Against all temptations concerning mine own unworthiness, the weakness of my faith, and the delay of help, I oppose this, that thou hast commanded us to seek thy face, which imports thy readiness to help, and gives me encouragement to seek and pray unto thee. For this phrase of seeking God's face, see the Note 1 Chron. 16.11.

Vers. 10. When my father and my mother forsake me, then the Lord will take me up. ] That David's father and mother did never forsake him, is evident, 1 Sam. 22.1. The meaning therefore is, that though those on whom he might most justly rely, even his father and mother, should forsake him, yet he knew God would never forsake him.

Vers. 11. Teach me thy way, O Lord, &c.] See the Notes Psal. 25.4, and 5.8.

Vers. 12. For false witnesses are risen up against me, and such as breath out cruelty. ] That is, such as in all their talk discover the bloody intentions they have against me: yet this phrase of breathing out cruelty may have reference to that vehement blowing and breathing, which may be observed in men when they are furiously enraged.

Vers. 13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. ] That is, to enjoy the good things that God hath promised me here in this world: see the Notes Job 7.7, and 28.13. For though heaven may be termed in a special manner the land of the living, (the grave is the land of the dead, the earth the land of the dying, and heaven is only properly the land of the living ) and though, as many learned men hold, the land of Canaan, which was a type of heaven, is sometimes peculiarly called the land of the living, as in Ezek. 26.20. I shall set glory in the land of the living ; yet usually in the Scriptures by the land of the living is meant this present world, as Esa. 38.11. I said, I shall not see the Lord, even the Lord in the land of the living: I shall behold man no more with the inhabitants of the world ; and so also Esa. 53.8, Psal. 52.5, and in many other places.

Vers. 14. Wait on the Lord, &c.] David, as being conscious to himself of his own weakness, and expecting farther trials, speaks this to himself: yet it may be also taken as spoken to others, out of a desire that others by his example would learn to wait upon God.

PSALM XXVIII.

Vers. 1. UNto thee will I cry, O Lord, my rock, &c.] See the Note Deut. 32.4. be not silent to me, that is, refuse not to answer my prayer; or, forbear not to help me, see the Note Exod. 14.14: lest if thou be silent to me, I become like them that go down into the pit, that is, the grave: as if he should have said, for if thou help not (there is none else that can do it) I am utterly undone; so great is my danger, that without help from heaven I am but a dead man, even as one that is ready to be carried to the grave. Yet some conceive that in this phrase he alludes rather to those, that going down or falling casually into some deep pit, from whence they cannot get out again, must needs there perish, if there be nobody to hear their cry, and to help them up.

Vers. 2. I lift up my hands toward thy holy Oracle. ] That is, toward heaven, of which the Oracle was a type; see the Note 2 Sam. 22.7: or towards the most holy place, where the Ark was, the sign of God's presence. See the Note 1 Kings 8.30.

Vers. 3. Draw me not away with the wicked, &c.] See the Note Psal. 26.9. The phrase that is here used seems covertly to imply, that when wicked men are cut off, there is a hand of justice, dragging them as it were away as malefactors to their deserved punishment; and withal, that when such men die, they are violently and forcibly hailed away, their affections being wholly fixed upon the world and worldly things.

Vers. 4. Give them according to their deeds, &c.] The great question concerning this and such like places is, how it could stand with David's piety thus to pray, that God's wrath might be poured forth upon his enemies, it being the express precept of Christ Matth. 5.9. Love your enemies, bless them that curse you. But to this it may be answered, 1. that David did not desire this out of a private thirst after revenge, but merely out of a zeal for God's glory, and the good of his people, as having after long experience found that they were implacable enemies of all godliness, and were become by degrees intolerably insolent; and therefore being grieved that they should proceed so far and so long without being called to an account, desired that justice might be executed on them: 2. that David penned this Psalm for the use of others, and not only for himself: and 3. that these expressions were in David rather prophesies, then imprecations; he did rather by the instinct of God's Spirit foretell that it should be so, then pray that it might be so.

Vers. 5. Because they regard not the works, of the Lord, nor the operation of his hands, &c.] This may be meant generally of all the works of God's providence, wherein the hand of God was apparently seen, the good he did for the righteous, and his judgments on the wicked; (for so the very same words are used by the prophet Isa. 5.12.) but withal it may be more particularly meant of God's choosing and anointing David to be king, the many victories he obtained, whereby much good had been done for God's people, and the Lord's delivering him from so many desperate dangers, which were clear proofs of God's tender care over him, and the precious account he made of him, and that he had determined he should be king; which his enemies not regarding, did as it were obstinately fight against God; for which cause, saith David, he • hall destroy them, and not build them up, that is, he shall destroy them without all hope of recovery: for this phrase of building up men see the Note Job 22.23.

Vers. 8. The Lord is their strength, &c.] Having spoken in the foregoing verse how he had been helped, he adds, The Lord is their strength, that is, the strength of my soldiers; and so, though they were but few in comparison of mine enemies, by their help I have been preserved: or it may be meant of God's people, as being spoken in reference to the following verse, The Lord is their strength, that is, the strength of his people: (see the Note Exod. 15.1.) and he is the saving strength of his anointed, that is, of me his anointed; and so he terms himself, because that was the ground both of his enemies rage against him, and of his confidence in God.

Vers. 9. Save thy people, and bless thine inheritance, &c.] See the Note Psal. 25.22. Feed them also, or rule them, to wit, as a shepherd doth his flock: (see the Notes Psal. 23.1, 2, &c.) and lift them up forever, that is, exalt them, and make them every way great and glorious, even above other nations; or set them in a safe condition above the reach of their enemies, and that successively in all generations. Some understand it also of God's carrying them on, and raising them still up to farther degrees of grace, till they were brought at last to live forever with God in heaven.

PSALM XXIX.

Vers. 1. GIve unto the Lord, (O ye mighty) give unto the Lord glory and strength. ] That is, Confess how glorious and strong the Lord is, & that both by word and deed, to the praise of his name; (and strength is here the rather mentioned, because those works of God, of which he speaks afterward, do singularly manifest his mighty power and strength) or, acknowledge that all the glory and strength you have, yea all glory and strength whatsoever, is of God. His intention in these words is, that the great ones of the world, that in their pride are wont above others to exalt themselves against God, should humble themselves under the hand of God, who is of such infinite power, and hath all things subject to him, as he showeth in the following verses: see also the Note Psal. 8.2.

Vers. 2. Give unto the Lord the glory due unto his name, &c.] That is, due to him, or such glory as is due to a God of such Majesty, the acknowledgement of his infinite excellencies, or the worship which he hath prescribed in his Word: worship the Lord in the beauty of holiness, that is, in his beautiful holy place, in his glorious Sanctuary, as it is in the margin. See the Notes Psal. 27.4, and 1 Chro. 16.29.

Vers. 3. The voice of the Lord is upon the waters, &c.] The thunder is called the voice of the Lord, because it comes out of heaven, and is an effect of God's mighty power: and some think that it is said to be upon the waters, that is, upon the sea, because it maketh a noise, and runneth as it were upon the sea a long time together. But I rather understand these words thus, The voice of the Lord is upon the waters, that is, in the watery clouds: for so also Psal. 18.11. the clouds are called dark waters. And because in such storms of thunder there useth to be abundance of rain, therefore in the last clause it is said, the Lord is upon many waters. Having in the beginning of the Psalm called upon the mighty men of the world not to exalt themselves against God, but to humble themselves before him, here he puts them in mind of this mighty work of God; because nothing doth more terrify the most atheistical men, convincing them that there is a God that is higher then the highest, then the thunder doth. And some conceive that it was some extraordinary tempest, perhaps some tempest that helped to the foiling of David's enemies, that was the occasion of composing this Psalm.

Vers. 4. The voice of the Lord is powerful, &c.] That is, of mighty force: the voice of the Lord is full of majesty, to wit, both in regard of the dreadful noise it makes, and of the bright flashes of lightening that go along with it. Yet some conceive that it is said to be powerful and full of majesty, because God's mighty power and glorious majesty is thereby so clearly discovered.

Vers. 5. The voice of the Lord breaketh the cedars, &c.] To wit, by the thunderbolts, which are cast down upon the earth in the thunder claps; or by the tempestuous winds which do many times accompany the thunder. However herein and that which follows is covertly implied, how strange it would be, if men that have reason and understanding should not be deeply affected with this terrible voice, which works so mightily upon the very unreasonable and senseless creatures.

Vers. 6. He maketh them also to skip like a calf, &c.] Either it is in regard of the bowing and tumbling of the cedars this way and that by the force of the winds in such tempests, that they are said here to skip like a calf ; or else in regard of the violent rending and hurling of these trees up by the roots; or else in regard of the leaping and flying of the splinters and broken pieces of the trees several ways, when they are thunder-stricken, and violently torn in pieces thereby. As for the following words, Lebanon and Sirion (of which see the Note Deut. 3.9.) like a young unicorn, either they are meant of the trees that grow on those mountains, (and indeed that seems to me the most probable;) or if they be meant of the mountains themselves, they must be taken as an hyperbolical expression of the violence of such tempests, that it is such, that they make the very foundations of mountains to tremble; like that Psal 114.4. The mountains skipped like rams, and the little hills like lambs. Some, I know, understand it of earthquakes: but why they should be mentioned in this description of thunder-storms, I cannot conceive.

Vers. 7. The voice of the Lord divideth the flames of fire. ] The thunder is said to divide the flames of fire, either because by breaking the clouds it causeth the lightening to break forth in several flashes one after another; or because the lightening doth disperse itself several ways throughout the air; or because the claps of thunder do still come between the flashes of lightening; and then too the doing of this in the midst of pouring showers, where the fire and water is in a manner mingled together, makes it the more wonderful.

Vers. 8. The voice of the Lord shaketh the wilderness, &c.] That is, It maketh the trees in the deserts to shake, yea the very earth there to tremble: see the former Note verse. 6. Or it may be very probably referred to the wild beasts in those wast wildernesses, to wit, that it maketh them to quake and tremble; which may seem the more probable, because of that which immediately follows in the next verse, that it maketh the hinds to calve : and so hereby may be intimated, for the greater advancement of God's glory, that his terrors strike even those desert places, whether the power and dread of man doth not reach. Yet some would have this referred to the trembling of men as they travel through those deserts, who indeed in such vast wildernesses, that are dreadful in themselves, are apt to be the more terrified with such horrid tempests.

Vers. 9. The voice of the Lord maketh the hinds to calve, &c.] That is, the thunder helps forward their calving, (see the Note Job 39.1.) or rather, it causeth them through fear to cast their calves: and discovereth the forests, that is, it pierceth the thickest forests, and by the light of the flashes of lightening that strike through the trees, it makes those places to be seen therein, which were before hidden in darkness: or by beating off the leaves of the trees, and by casting down the trees in several places, it lays the ground bare, and exposeth both it and the wild beasts therein to open view, which before could not be seen. As for the last clause, and in his temple doth everyone speak of his glory, it may be rendered, as it is in our Bibles, and in his temple every whit of it uttereth his glory ; and then the meaning must be, that in the assemblies of God's people in his Sanctuary every whit of that, which is before spoken of, is alleged for the setting forth of God's glory. But if we read it, as most Interpreters do indeed render it, and in his Temple doth everyone speak of his glory, then either these words are added to show, that when God sent such storms of thunder, the people of God were wont to meet together in the Tabernacle, there to praise God by the acknowledgement of his mighty power, and to pray to God that herein he would be merciful unto them; (And indeed the rather might they be said therein to praise God, because this voice of God, though only terrible to others, might well yield to them matter of comfort, as discovering what a mighty God they had to protect them, and confound their enemies) Or else they are added to show, that though God do thus manifest himself by these works of his to the whole world, yet none do truly advance his glory, but only his people: the world is often little moved with these glorious discoveries of God's power; or if they be, they are rather driven from God, then drawn to God thereby; but now to his people God hath revealed himself by his word in a far more eminent manner then he hath unto the world, and so when they are affected with these dreadful works of God's providence, yet they can then draw nigh to God as to a father, and can speak much more abundantly of the glory of God. And so also the drift of these words may be, both to bewail as it were that the world will not praise God as the Church doth; and likewise to stir them up to join with the Church herein, since it is indeed the work of salvation that must encourage us to draw nigh unto God, and open our mouths in a right manner to praise his name.

Vers. 10. The Lord sitteth upon the flood, &c.] That is, God hath the command of those inundations of water that are caused by these mighty tempests: though they may seem to threaten ruin to all where they come, yet God rules and orders them by his providence, both for the punishment of the wicked, and the preservation and good of the righteous: yea, the Lord sitteth king forever ; that is, He is and shall forever be the Lord and governor of the whole world. The most Expositors, I know, refer this to Noah's flood, thus: that as the Lord did by his sovereign all-ruling power bring the flood upon the old world, for the punishment of their sins, so he still as King rules all things, and always shall do. But the first Exposition is best.

Vers. 11. The Lord will give strength unto his people, the Lord will bless his people with peace. ] This also may be referred to those thunder-storms of which he hath spoken, to wit, that God will preserve and hearten his people against the danger and terror thereof: or it may be understood more generally of the Lord's strengthening his people every way, and of his affording them all kind of peace and prosperity: and yet it may be added too as in relation to that which went before, to wit, as being inferred thus, that his people may take comfort in those works of his providence which are so terrible to others, the mighty power of God discovered therein being to them a ground of full assurance, that he was able to strengthen them and confer upon them all prosperity and peace.

PSALM XXX.

The Title. A Psalm and Song, &c.] That is, A Psalm provided to be sung, But seeing all the Psalms were composed for that use, why this is expressed in some Psalms and not in others, I find no sufficient reason given by Expositors. At the dedication of the house of David. Some understand this of the dedication of his house, when the Ark of the Lord was brought into it. Again others think, that because Absalom had defiled David's house with his incest and other wickedness, therefore when David returned again to Jerusalem in peace, the conspiracy of Absalom being brought to naught, before he would dwell in his house again, as he removed his concubines, and put them in ward, 2 Sam, 20.3. so he also caused his house to be dedicated anew, and so upon that occasion this Psalm was composed. And the chief reason why they hold this, is because that which is said verse. 6, 7. concerning his growing secure by reason of his settled prosperous condition, and God's hiding his face from him thereupon, and the troubles he then fell into, In my prosperity I said, I shall never be moved, &c. doth better agree with that time, when, after some years spent in his exalted estate, he fell into that sin with the wife of Uriah, and so fell into great troubles, especially by the rebellion of Absalom, then with that time when he first built his cedar house, 2 Sam. 5.11: for then, say they, he was but newly settled in the throne, &c. But because we find expressly, that their new built houses they were wont to dedicate at their first coming to dwell in them, see the Note Deut. 20.5, and Nehem. 12.27. and that 1. to bless God for the finishing of them; 2. thereby to testify, as it were, that they acknowledged God to be the chief Lord of whom they hold their houses, and that upon the condition of doing him homage by a holy conversation, and making their houses as so many Sanctuaries for the worship of God all the time they dwelt therein; and 3. to pray to God to bless them therein; but now of dedicating their houses anew, when they had been polluted with any gross sin, we find not the least mention: therefore I rather conceive it is meant of the dedication of his new-built palace, 2 Sam. 5.11. for there it is said verse. 12. that David perceived that the Lord had established him king over Israel, and that he had exalted his kingdom, &c. because he had taken the strong fort of Zion, and had vanquished his enemies round about, all the tribes had submitted themselves to him, and having built a fair palace, he was quietly settled in his throne; so that it is no wonder that he should then begin to be puffed up with some thoughts of carnal confidence: and for those troubles, which God hiding his face, did thereupon befall him, it might be some sickness he fell into whilst his house was building, or that violent invasion of the Philistines, which is related 2 Sam. 5.17: and so at the dedication of his house he blessed God for delivering him from this desperate danger.

Vers. 1. I will extol thee, O Lord, for thou hast lifted me up, &c.] As if he had said, Because thou hast lifted me up, I also will endeavor to lift up or exalt thy name. What he means by God's lifting him up, see in the Notes Psal. 3.3, and 28.9.

Vers. 2. I cried unto thee, and thou hast healed me. ] See the Note Psal. 6.3.

Vers. 3. O Lord, thou hast brought up my soul from the grave, &c.] That is, thou hast delivered me from the very jaws of death; which may be meant of sickness, or any other desperate dangers. See the Note 2 Sam. 22.6.

Vers. 4, Sing unto the Lord, O ye Saints of his, &c.] That is, ye that are sanctified of God, and whom alone God acknowledgeth for his peculiar people: and give thanks at the remembrance of his holiness, or, to the memorial of his holiness ; that is, when by his works, such as this of his delivering me from this danger, you are put in remembrance of his holiness; or that the memorial of his holiness may be forever continued in his Church. Yet some make this to be the meaning of this last clause, give thanks at the remembrance of his holiness, that is, at the remembrance of our most holy God; or to the name of Jehovah; which is the memorial whereby he will be mentioned or remembered amongst his people, as it was said to Moses Exod. 3.15. and likewise Hos. 12.5. Yea and some by the memorial of his holiness understand the Tabernacle, because therein the holiness of God was shadowed forth, into whose presence no unclean thing might enter.

Vers. 5. For his anger endureth but a moment; in his favor is life, &c.] This some Expositors understand thus; God's anger lasts but a little while, but it is of his favor that we live; or, of his favor he desires we should live, and not perish forever. Others render the meaning of these words thus; God's fatherly anger with his children is but for a very little while, he soon giveth them a taste of his favor again, and this then is life to them, that is, this cheers and revives their hearts again. But because it seems clear, that life is here opposed to a moment, others do better, I conceive, give this sense of the words; God's anger with his continueth but a moment, but his favor to his continueth all their life long: yea and life eternal may be herein also comprehended, in comparison whereof the longest afflictions are but momentary, as the Apostle saith 2 Cor. 4.17. our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. And indeed we may well think that David had respect to this, that was so long in an afflicted condition, and yet could judge it but a moment of anger. Weeping may endure for a night, but joy cometh in the morning: as if he had said, As the darkness of the night stayeth not long, but in the morning it groweth light again; so the afflictions and sorrows of God's children continue not long, but there soon comes a morning of joy again: which is according to that of the prophet Isa. 17.14. behold at evening tide trouble, and before the morning he is not.

Vers. 6. And in my prosperity I said, I shall never be moved. ] That is, When I was prosperously settled in the kingdom, I began to conclude within myself, that now there was an end of all my troubles, I should now live all my days in a prosperous estate. See the Note upon the Title of this Psalm.

Vers. 7. Lord, by thy favor thou hast made my mountain to stand strong, &c.] That is, say some Expositors, Thou hast strengthened me so, that my condition is as firm and immovable as a mountain, or that I am as safe, as if I were in some fort built upon a mountain: and indeed they were wont to build their castles and forts upon hills and mountains, not only because they were the more hardly to be assaulted, but also because their standing so aloft added the more majesty and splendor to them. But because kingdoms, in regard of their eminency of power, are usually termed mountains in the Scripture, as Isa. 2.2. the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, that is, Christ's kingdom shall be exalted above all kingdoms, and Dan. 2.35. the stone that smote the image became a great mountain, that is, a great kingdom, and so in other places; therefore I rather conceive that by his mountain here David meant his kingdom; Lord, by thy favor thou hast made my mountain to stand strong, that is, thou hast by thy favor most firmly established and strengthened my kingdom, above danger of any opposition: and it is likely too that in this expression he alluded to mount Zion, where he had built himself a palace, and had made it the chief seat of his kingdom. And this is here alleged as the occasion of his growing so secure, namely, because his kingdom was so settled, and become so strong every way, that there seemed to be no fear of a change. Yet withal there seems to be likewise an intimation in these words, that seeing it was of God's favor that his kingdom was so settled, it was a folly in him to grow so carnally secure, merely because he saw himself so strongly settled, since he might well think, that it was easy for him that had so settled him, to unsettle him again; as he acknowledgeth in the following words that God did. Thou didst hide thy face ; that is, thou wert offended with me for this my carnal confidence and security, and didst withdraw thy wonted help and protection: and I was troubled ; that is, I fell into great distress, and thereby was oppressed with much sorrow and anguish of mind.

Vers. 9. What profit is there in my blood, when I go down to the pit? &c.] Because the life of every living creature is said to be in the blood, Gen. 9.4. therefore some Expositors understand this clause thus, What profit is there in my blood ? &c. that is, What profit is there in my life? as if he should have said, Of what avail will it be that I have lived hitherto, if I be now cut off, when being settled in my kingdom I have more power to promote the cause of religion, and to do good to thy people, then formerly? But doubtless, by his blood here is meant his death; and that which he intends in these words is, that if he should be cut off either by his enemies, or by God's immediate hand, he should not then be able to praise his name, as he should if his life were prolonged; see the Note Psal. 6.5. which is evident in the following clause, shall the dust praise thee? shall it declare thy truth? that is, the truth of thy promises, or thy faithfulness in performing thy promises? And it is like he mentioneth this purposely to intimate his hope, that God would perform his promise made to him concerning settling the kingdom upon him and his seed.

Vers. 11. Thou hast put off my sackcloth, and girded me with gladness. ] That is, Upon my prayer to thee, thou hast turned my sorrow into joy. Thou hast put off my sackcloth, which they used to wear in times of great sorrow, especially when with penitent hearts they humbled themselves before God to beg mercy at his hands: and girded me with gladness, that is, with garments of joy; or rather thou didst compass me with gladness, giving me abundance of joy: as Psal. 18.32. thou hast girded me with strength, that is, thou hast made me very strong.

Vers. 12. To the end my glory may sing praise to thee, &c.] See the Note Gen. 49.6.

PSALM XXXI.

Vers. 1. IN thee, O Lord, do I put my trust, let me never be ashamed. ] See the Note Psal. 25.2. Many Expositors are of opinion, that the occasion of composing this Psalm was, David's distress when the men of Keilah were likely to have delivered him up to Saul, and when immediately after that Saul had in a manner hemmed him in, in the wilderness of Maon, 1 Sam. 23.12, 26: and indeed many passages in the Psalm seem to favor this conjecture, as shall be noted in the several places where it is so. But yet it is but a conjecture. Deliver me in thy righteousness : See the Note Psal. 5.8.

Vers. 2. Deliver me speedily. ] This he adds because help would else come too late. In 1 Sam. 23.26. it is said, David made haste to get away for fear of Saul.

Vers. 3. For thy names sake lead me, and guide me. ] That is, direct me in the way wherein I should go, show me what I should do, and carry me on therein with a supporting hand. Yea some think that he useth these two words, lead me and guide me, (both in a manner of the same signification) to imply that he desired God's help, not only in his present straits, but likewise after that still in all the difficulties he should fall into. See the Notes also 1 Sam. 12.22, and Psal. 25.11.

Vers. 4. Pull me out of the net that they have laid privily for me, &c.] Such as was that when the Ziphites observed the place where David hid himself, and discovered it to Saul, 1 Sam. 23.19, &c. See the Note Psal. 25.15.

Vers. 5. Into thine hand I commit my spirit, &c.] To wit, for the preservation of my life; and however for the saving of my soul even in death itself: as if he had said, Having no power to secure myself, I commit my soul, and consequently my whole man, into thine hands, as confidently relying both on thine almighty power, and wisdom, and fatherly care over me, and withal as willingly resigning myself to be disposed of by thee, as thou art pleased. Thou hast redeemed me, O Lord God of truth ; that is, thou hast at other times delivered me out of great dangers, which makes me with confidence now to rely upon thee the God of truth, who art still the same thou hast always been, and never failest to perform thy promises: and in this David might have respect to the promise made to him concerning the kingdom. But yet some understand this clause of our Redemption by Christ; as if he had said, Thou hast redeemed me to thyself from eternal death, and therefore being thine, and purchased to thyself by so great a price, I am resolved living or dying to rely upon thee.

Vers. 6. I have hated them that regard lying vanities, ] That is, that do so mind and esteem vain hopes, or any outward things whereon it is in vain for men to hope, (as indeed they that hope in anything but God, hope in lying vanities, that will deceive them) that either they rely thereon themselves, or would draw others to do so. Some, I know, would limit this to idols, (see the Note 1 Kings 16.13.) others to soothsayers, to which in those East countries they were much addicted. But it is better understood more generally.

Vers. 7. Thou hast known my soul in adversities. ] See the Note Psal. 1.6.

Vers. 8. And hast not shut me up into the hand of the enemy, &c.] As indeed he was like to have been by the men of Keilah, 1 Sam. 23.7. Saul said, God hath delivered him into mine hand; for he is shut in, &c and afterwards by Saul in the wilderness of Maon, verse. 26. Saul and his men compassed David and his men round about to take them. For the next words, thou hast set my feet in a large room, see the Notes 2 Sam. 22.20, and Psal. 4.2.

Vers. 9. Mine eye is consumed with grief, &c.] See the Note Psal. 6.7: yea my soul and my belly ; that is, I am extremely weakened and decayed both in mind & body; o • by his soul may be meant his vital parts, & by his belly his inward parts, or his whole • body. Yet many by the word soul understand that power of life which desireth food; and by the belly, that part of the body which concocteth the meat we eat; and so will have the meaning of the words to be, that he had neither any appetite to eat, nor strength to concoct what he did eat.

Vers. 10. For my life is spent with grief, and my years with sighing, &c.] That is, my life is wasted, and my years hasten away to an end: my strength faileth because of mine iniquity ; that is, because of my sin, or because of my miseries and afflictions; for so the word iniquity is sometimes used in the Scripture, as Gen. 19.15. which may seem here the more probable, because he speaks here only of his sufferings: and my bones are consumed, see the Note Job 30.17.

Vers. 11. I was a reproach among all mine enemies, but especially among my neighbors, &c.] That is, they despised and reproached me; or rather, they counted it a reproach to them to own me, or to have anything to do with me: and a fear to mine acquaintance ; that is, mine acquaintance were afraid to show me any favor, or any countenance, as being scared by that which befell Ahimelech and the other Priests that were slain with him, 1 Sam. 22.18. or at least fearing that it would be a discredit and a disparagement to them: which is more fully expressed in the next clause, they that did see me without fled from me ; that is, as fearing to be seen openly in my company; or as detesting me for those foul crimes, which they here charged upon me, looking upon me as one accursed of God. And thus too David implies his misery to have been the greater, in that he was thus openly and in public despised.

Vers. 12. I am forgotten as a dead man out of mind, &c.] That is, in regard of the love they have formerly shown to me, notwithstanding all the good that I have done for the kingdom, I am in a manner now quite forgotten; because they esteem me to be a lost man, of whom there is no hope, they now regard me not, I am now to them as a dead man out of mind. And indeed of the dead Solomon saith, Eccles. 9.5. that the memory of them is forgotten ; whence it is that the grave is called Psal. 88.12. the land of forgetfulness: and therefore too he adds, I am like a broken vessel, that is, I am forgotten and quite disregarded, like an earthen vessel, which being broken men cast away, and never mind it more, because it cannot be mended again.

Vers. 13. For I have heard the slander of many, &c.] See the Note Psal. 4.2. Fear was on every side ; that is, I was beset with fear, as being beset with enemies on every side: yet it may be meant also of the fear of those that were about him. It is in the Hebrew Magor missabib, an expression which from this place Jeremy often useth in his prophesy, as Jer. 6.25, and 49.29, and in divers other places; and chap. 20.3, 4. he gave this for a Name to Pashur the Priest, signifying that he should be a terror to himself, and to his friends round about him.

Vers. 14. I said, Thou art my God. ] To wit, though thou hast sorely afflicted me. See the Note Psal. 16.2.

Vers. 15. My times are in thy hand, &c.] That is, The years of my life are in thy power, and not in the power of mine enemies: Or rather it may be meant more generally, of all the changes that could befall him (for to everything there is a season and a time, Eccles. 3.1.) to wit, that nothing could befall him, whether good or evil, but by God's providence; and thereupon he infers, as with reference to that he had said of his times being in God's hand, deliver me from the hand of mine enemies.

Vers. 16. Make thy face to shine upon thy servant, &c.] That is, Manifest thy love and favor to me, who am indeed persecuted because I serve thee, by delivering me from mine enemies. See the Note Numb. 6.25, 26.

Vers. 17. Let me not be ashamed, &c.] See the Note Psal. 25.2. Let the wicked be ashamed ; see the Note Psal. 6.10: and let them be silent in the grave ; that is, not able to say or do anything against the righteous; see the Note 1 Sam. 2.9.

Vers. 18. Let the lying lips be put to silence, &c.] This may be meant not only of his enemies slanders and flatteries (see the Note Psal. 5.6.) but also of their vain boastings and threatenings; as may appear by the following words, which speak grievous things proudly and contemptuously against the righteous, that is, against me and mine, whom they persecute causelessly: for the grievous things spoken by them may be, not only their slanders, (which may be so called, both because they prove often the cause of much mischief, and likewise because it is so grievous to God's righteous servants to have such foul crimes charged upon them, see the Note 1 Kings 2.8.) but also their threatening of grievous things they will do to them. And for those words, proudly and contemptuously, see the Note Psal. 12.3. Out of the high conceit that wicked men have of their wisdom, &c. it proceeds that they contemn the righteous.

Vers. 19. O how great is thy goodness, which thou hast laid up for them that fear thee, &c.] Because of the following clause, which thou hast wrought for them that trust in thee, before the sons of men, many learned Expositors hold that David speaks here only of God's goodness to his people here in this world: and that of this first it is said here, that it is laid up for them that fear him, either 1. because God's goodness to them is hidden under many afflictions, and of the Lord's withdrawing his help from them for a time, perhaps a long time together, so that not only the men of the world discern no such thing, but even the faithful themselves have often much ado to be assured of it; or 2. because many outward blessings God keeps in store for them, laid up as a treasure, which they do not at all times enjoy, though others be then openly conferred upon them; or 3. because God's goodness is chiefly manifested to them in inward spiritual blessings, which cannot be outwardly discerned, as in the graces of God's spirit, and of that inward comfort they enjoy; of which that is spoken Rev. 2.17. To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it ; or rather 4. because it is the peculiar treasure of the righteous that truly fear him: for though God affords many outward mercies to all men whatsoever, yet there is this that is peculiar to the righteous in the good he doth for them, that he doth it out of a fatherly love to them, & that he causeth all things to farther their eternal salvation. And secondly, it is said that it is wrought for them that trust in God, before the sons of men, because even when God hides himself from his servants for a time, yet at last he is wont to manifest his love to them so, by taking their part, and by delivering them out of troubles, and otherwise, that their innocence and God's precious esteem of them is manifest hereby as it were to all the world. But I see no reason why it may not be understood more generally, of all the good which God hath allotted to be the peculiar portion of his elect, and so may comprehend even that eternal bliss, of which it is said that it is reserved in heaven for us, 1 Pet. 1.4. and with reference whereto Saint John saith, 1 Joh. 3.2. that it doth not yet appear what we shall be, and Saint Paul 1 Cor. 2.9. that eye hath not seen, nor ear heard, &c. the things which God hath prepared for them that love him. For even of the goodness of God thus largely taken it may be said, that it is laid up for the righteous, and withal wrought for them before the sons of men, either because it is first laid up in God's eternal decree, and then in time accomplished for them; or because it is kept in store for them, and in due time conferred upon them; or because it is in part conferred, and in part reserved for after-times.

Vers. 20. Thou shalt hide them in the secret of thy presence from the pride of man, &c.] See the Notes Job 29.4, Psal. 25.14, and 27.5. The presence of God's favor and grace, whereby he protects his servants, may be called the secret of his presence, either because they are thereby hidden (as it were) in secret from the rage of their enemies; or because this presence of God's favor with the righteous, especially in their sore afflictions, is not discerned by the men of the world; whence it is that they are called God's hidden ones, Psal. 83.3. Thou shalt keep them secretly in a pavilion from the strife of tongues ; that is, from the contention of slandering and reviling tongues, or from tongues that cause contention, according to that of Solomon Prov. 15.1. grievous words stir up anger.

Vers. 21. Blessed be the Lord, for he hath shown me his marvelous kindness, &c.] See the Note Psal. 17.7. and for the following words, in a strong (or fenced) city, the meaning is, that when he had no place to hide his head in, but lay naked and open to the malice of his enemies, having no place of shelter; yet through God's protection he was kept as safe, as if he had been in a fortified city. I know, some conceive that it was Keilah he speaks of, (which indeed Saul called a town that hath gates and bars, 1 Sam. 23.7.) namely, that God had shown him marvelous kindness there, in that he revealed to him that the inhabitants of that town would deliver him up to Saul: and others understand it of Jerusalem, that God had shown him great kindness by settling him after all his dangers in that strong city: yea some conceive, that it is the Church that is here, in reference to God's protection, termed a strong city. But the first Exposition seems to me the best.

Vers. 22. For I said in mine hast, I am cut off, &c.] It is said 1 Sam. 23.26. that when Saul with his army had in a manner compassed in David in the wilderness of Maon, David made hast to get away ; and accordingly of this hast some understand this place: but I conceive it is rather meant of the rashness and hastiness of his spirit, that apprehending his danger to be unavoidable, on a sudden transported with fear, he said in his mind, what upon more deliberation he could not think, namely, that God had cast him out of his sight.

PSALM XXXII.

The Title. A Psalm of David, Maschil. ] Some say that Maschil was the name of some musical Instrument, or some Song to the tune whereof this Psalm was to be sung: But rather I conceive it is added to signify the matter of this Psalm, and that it was composed to give instruction, according to the signification of the word set in the margin, A Psalm of David giving instruction.

Vers. 1. Blessed is he whose transgression is forgiven, whose sin is covered. ] To wit, from the sight of God, by the imputation of Christ's righteousness, so that the Lord looks upon him no more as lying under the guilt of his sin. And the word covered seems to be used as in relation to the filthiness of sin, making men loathsome in God's sight. David having been long sorely oppressed with the burden of his sins, and the fear of God's wrath, breaks forth into this pathetical expression concerning the blessedness of the man whose sins are forgiven.

Vers. 2. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. ] By guile here may be meant all hypocrisy in general; and then this last clause is added, that he is blessed also in whose spirit there is no guile, because sincerity and unfeigned purity of heart is the necessary effect of justification and remission of sins, and so they that have truly obtained pardon do always manifest their justification by their sanctification, even by their sincere endeavors to walk in all holiness and righteousness before God. Or else it may be meant of that hypocrisy in particular, whereby men are kept from turning unfeignedly to God, that they may obtain remission of sins and reconciliation; as namely when men do vainly embolden themselves against all fear of God's wrath, though they be never so profane, or when men beguile themselves with false flatteries, as by excusing or extenuating their sins, or by trusting in the observation of any outward rites which God requires in his worship, &c. In a word, whatever it be, whereby those that do not humble themselves before God in the acknowledgement of their sins do deceive themselves, and would as it were deceive God, that is the guile here spoken of. And this, I conceive, indeed is principally intended; and that David mentions this here out of a detestation of those false flatteries, wherewith for a time he had deceived himself, and so put off his repentance.

Vers. 3. When I kept silence, my bones waxed old; through my roaring all the day long. ] It is evident, I conceive, that by keeping silence here David meant his not confessing his sins, because, as in opposition to this, it is said verse. 5. that he did at length acknowledge his sins. And because in the following words he saith, that his bones waxed old through his roaring all the day long, I conceive it as evident, that he intends hereby to show, that it was whilst he was sorely terrified in conscience, and perhaps also under the heavy pressure of some sickness, or some other outward affliction, that he kept silence, and confessed not his sins to God. So that the meaning of the words is this; When I kept silence, that is, As long as I forbear to go to God, confessing my sin, and begging mercy at his hand, but did still dissemble and conceal my sins, and sought ease otherways, my bones waxed old, that is, my strength decayed, or my inward parts were pained and withered and parched; (see the Note Job 30.17. he alludes to sores that corrupt and fester, whilst they are concealed from the Chirurgeon) through my roaring all the day long, to wit, by reason of the terrors of God's wrath that were upon him; as if he had said, though I poured forth my sorrow with cries, more like the roaring of a beast, then the complaints of a reasonable man, neither that nor anything else gave me any ease, but rather increased my misery, as long as I neglected to acknowledge my sins.

Vers. 4. For day and night thy hand was heavy upon me, &c.] To wit, in terrors of conscience, and perhaps likewise in some grievous outward affliction; see the foregoing Note: my moisture is turned into the drought of summer ; that is, my radical moisture is dried up, as the moisture of the earth is dried up in the heat of summer: see the Note Psal. 22.15.

Vers. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid, &c.] David repeats it here thrice, and with three several expressions, that at length he acknowledged his sins to God, thereby to imply how full his confession was, and that he hid nothing from him. And again, by that word I said in the third clause, I said I will confess my transgressions, the freedom of his confession is also implied, namely, that after some deliberation with himself he voluntarily resolved upon it, as believing assuredly that he should find mercy with God: and thou forgavest the iniquity of my sin ; that is, thou didst remit the punishment of my sin, (for so the word iniquity is sometimes taken, see the Note Psal. 31.10.) thou didst withdraw the stroke of thine hand that was upon me; or thou forgavest the evil and guilt that was in my sin, that is, thou didst assure me that thou hadst pardoned it, and so my torment was presently eased.

Vers. 6. For this, &c.] That is, say some Expositors, for the pardon of sin. But rather we must understand it thus: For this, that is, Because thou dost so readily forgive those that confess their sins, and seek to thee for mercy; or because thou hast dealt thus graciously with me: therefore shall everyone that is godly pray unto thee in a time when thou mayest be found ; that is, whilst yet there is grace offered, before death, (for after death there is no seeking for mercy, yea indeed at the hour of death men are hardly won to seek God in a right manner) or before thou hast pronounced an irrevocable sentence against them, or before thou dost withdraw thy spirit and grace from them, even whilst they feel their hearts stirred within them to fly to the Lord for mercy, and so they seek the Lord with all their hearts; for then is the Lord near at hand to hear men's prayers, Isa. 66.2. Jer. 29.13. whereas if they quench these motions of God's spirit, the Lord perhaps may resolve never so to strive with them anymore. Surely in the floods of great waters, that is, in the greatest troubles, see 2 Sam. 22.17. they shall not come nigh unto him, that is, to overwhelm, or hurt him: so far shall he be from being punished in wrath for his sins, that even when there is in the place where he lives a deluge of overflowing calamities, though he may be in very desperate dangers, God will secure him. And this therefore David applies to himself in the next verse, or proves it from his own example.

Vers. 7. Thou art my hiding place, &c.] See the foregoing Note, and likewise the Notes Psal. 17.8, and 27.5: thou shalt compass me about with songs of deliverance ; that is, by affording me many deliverances on all sides, thou shalt give me occasion to sing many songs of praise unto thee. It may also imply, that God would give to those that were about him, or to the whole people of God, occasion to praise him, both on his and their own behalf.

Vers. 8. I will instruct thee, &c.] Some take this to be inserted, as God's answer to the profession David had made in the foregoing verse of his confidence in God; as if he had said, Thou mayest well rely upon me, for I will instruct thee, &c. (see the Note Psal. 25.4.) I will guide thee with mine eye, that is, by keeping a watchful provident eye over thee; or by discovering to thee my watchful care over thee, which shall put thee in mind to avoid every evil way, as Christ counseled Peter, by casting his eye upon him, Luk. 22.61. But I rather take these to be still the words of David. As Psal. 51.13. upon his own repentance David promiseth to stir up others to repent too, Then will I teach transgressors thy ways, &c. so here likewise, having repented, and obtained pardon from God, and found great comfort therein, he undertakes to instruct others, and to persuade them likewise, directing his speech as to every man apart by himself, I will instruct thee, &c. I will guide thee with mine eye, that is, by that which I have seen, and whereof I have had experience in myself; or rather, by keeping a watchful eye, and looking to thee with much solicitous care, as indeed God's people ought to watch over one another.

Vers. 9. Be ye not as the horse or mule, that have no understanding, &c.] As if he had said▪ Hearken to my counsel, and by my example be brought to repent, and to turn unto the Lord: Be not like brute beasts that will not be ordered by words, whose mouth must be held in with bit and bridle, lest they come near to hurt thee, to wit, to bite or kick thee; implying, that God had also ways to tame men, if they would be stubborn against him; which are the sorrows mentioned in the following words.

Vers. 10. Many sorrows shall be to the wicked, &c.] As if he had said, If wicked men will not repent, and turn unto the Lord, their consciences will be often galled with the apprehensions of God's wrath; and besides, many outward plagues will the Lord bring upon them; (the bit and bridle wherewith God subdues such refractory spirits) and at last they must expect the weeping and wailing of hell: but he that trusteth in the Lord, mercy shall compass him about ; that is, he shall have comforts and blessings on all sides, and shall be preserved from all dangers, the Lord's protection compassing him as with a shield, Psal. 5.12.

Vers. 11. Be glad in the Lord, &c.] Hereby he implies what exceeding joy follows upon faith, when men are thereby reconciled unto God, and are assured of the pardon of their sins: for of that he speaks in this whole Psalm.

PSALM XXXIII.

Vers. 1. REjoyce in the Lord, O ye righteous, &c.] Thus as the foregoing Psalm ended, so this begins: for praise is comely for the upright, to wit, in regard they above others have such special and abundant cause to praise God, so that no employment is fitter for them; as likewise because they alone do truly know God, and heartily desire to glorify his name, and so from them it is acceptable with God; whereas when wicked men, that have no taste of God's goodness, do undertake to praise God, they do but profane God's holy name, and therefore God abhors their praises: see Psal. 50.16.

Vers. 2. Praise the Lord with harp. ] This Instrument is first mentioned, wherein David did much delight, and in the playing whereon he was eminently skillful, 1 Sam. 16.18. It is called Psal. 81.2. the pleasant harp.

Vers. 3. Sing unto him a new song. ] This is required, either to imply, that to him that attentively considers the works of God, there will still be occasion of composing new songs of praise; or rather to imply with what fervency and cheerfulness of spirit he desired they should praise God, because upon occasions of unusual joy they were wont to compose new songs, and to fit them with some rare and exquisite tune, and so they were sung and heard with the more earnestness and delight. Yet some say, that by a new song is meant a song that should never grow stale and out of date in the Church, where the people of God do continually enjoy manifold blessings conferred upon them in Christ.

Vers. 4. For the word of the Lord is right, &c.] That is, All his commands concerning the government of the world are just and equal, every way right and unreprovable: and all his works are done in truth, that is, sincerely, without any guile; and faithfully, according to what he hath promised or spoken to his people. Some indeed understand the first clause of the written word, to wit, that that word of the Lord is right, that is, that what he hath promised, yea all that he hath spoken therein, is faithful and true, sincere and without deceit, yea every way blameless: of which see also the Note Psal. 19.8. But the first Exposition is the best, as agreeing with that which follows, verse. 6, and 9.

Vers. 5. He loveth righteousness and judgment. ] That is, he loveth to do justice and judgment.

Vers. 6. By the word of the Lord were the heavens made, &c.] See the Notes Gen. 1.1, 2, 3, &c. and all the host of them by the breath of his mouth, that is, by his command: see the Note also Gen. 2.1. Yet some conceive that the three persons of the holy Trinity are here severally mentioned.

Vers. 7. He gathereth the waters of the sea together, as an heap, &c.] This is meant of that gathering of the waters of the sea together in the first creation, see the Note Gen. 1.9, and Job 38.8, 9, 10: yet because they are still kept in the hollow places of the earth by the same almighty power, by which they were at first disposed of there, it is expressed in the present tense, He gathereth the waters, &c. he layeth up the depth in store-houses.

Vers. 10. He maketh the devices of the people of none effect. ] Though whole nations do combine together, and set themselves to bring anything to pass, God can easily cross them.

Vers. 14. From the place of his habitation he looketh upon all the inhabitants of the earth. ] So he calleth the sons of men, as by way of contempt, to imply the baseness even of the greatest of them, in comparison of the Lord, whose throne is in heaven.

Vers. 15. He fashioneth their hearts alike, &c.] That is, all men's hearts, none excepted, one as well as another. And this is ascribed to God, 1. because he it is that createth the souls and spirits of men in their first conception, with all the several faculties thereof, see the Note Numb. 16.22; and 2. because he ordereth and disposeth of their hearts and all the motions thereof, as it is said of the kings heart Prov. 21.1. he turneth it whithersoever he will. And this is here expressed thus to imply, that therefore God must needs exactly know all men, they being his workmanship, yea even the thoughts and intentions of their hearts, and much more their works, which is expressed in the next clause, he considereth all their works.

Vers. 18. Behold, the eye of the Lord is upon them that fear him, &c.] See the Note Psal. 11.7.

Vers. 20. Our soul waiteth for the Lord, &c.] This he speaks in the name of the whole Church, to wit, that they would with all their souls wait upon God for help in all their troubles.

PSALM XXXIV.

The Title. A Psalm of David when he changed his behavior before Abimelech, &c. To wit, feigning himself mad; which circumstance seems here to be expressed, because this tended much to the magnifying of God's grace, that notwithstanding his infirmity therein, yet God was pleased to deliver him; see the Notes 1 Sam. 21.10, 11, 13. This is also one of the Alphabetical Psalms, his exceeding joy causing him to compose this Psalm with the more exquisite art; but for this see the Note Psal. 25.1.

Vers. 1. I will bless the Lord at all times, &c.] That is, as long as I live, both in prosperity and adversity; I will never forget this wonderful deliverance. And thus he ascribes his escape, not to that which he did, but to the providence of God; which is more clearly expressed afterwards verse. 4.

Vers. 2. My soul shall make her boast in the Lord, &c.] That is, from my very soul I will boast of the Lord's favor and goodness to me: the humble shall hear thereof, and be glad ; that is, they shall hear of my praising the Lord, and out of love to God shall rejoice, that his name is so exalted: or rather, they shall hear of my deliverance, and so shall be glad, both on my behalf, that God hath so preserved me, and reserved me still to sit on the throne of Israel; and on their own behalf, as encouraged by mine example, cheerfully to expect the like deliverance from God. For who are meant by the humble here, see in the Note Job 22.29.

Vers. 3. O magnify the Lord with me, &c.] This may be spoken to all the faithful in general, or in particular to the humble mentioned in the foregoing verse

Vers. 4. He heard me, and delivered me from all my fears. ] And indeed when he was discovered and brought to Achish, he could not but be surprised with divers fears: as, lest Achish should slay him, and perhaps with great tortures, to satisfy his revenge; or lest he should deliver him up into Saul's hands, whom he knew now to be his enemy; and many such like.

Vers. 5. They looked unto him, and were lightened, &c.] This he speaks of those, of whom he had said before verse. 2. the humble shall hear thereof, and be glad; they (saith he) looked unto him, to wit, unto God in prayer, with faith and hope waiting upon God, see the Note Psal. 5.3. and were lightened, see the Note 2 Sam. 22.29. It may also be read, as it is in the margin, they looked unto him, and they flowed unto him ; and then the meaning is, that encouraged by the Lord's delivering him, they did in great numbers, and with much earnestness, alacrity and boldness, not doubting of good success, flee unto the Lord for succor: and their faces were not ashamed, see the Note Psal. 25.2.

Vers. 6. This poor man cried, &c.] This some take, as spoken by David of himself; and indeed very frequently in the Psalms David terms himself poor and afflicted, as Psal. 40.17. But I am poor and needy, &c. and so in many other places: yet rather they are the words of those, of whom he had spoken in the former verse, that admiring the goodness of God in David's deliverance, do here allege it for their own encouragement. This poor man (say they) cried, and the Lord heard him ; this poor persecuted man, destined to death, and despised of all men, he cried, and the Lord heard and delivered him.

Vers. 8. O taste and see that the Lord is good, &c.] That is, say some Expositors, Make trial, rest and rely upon the Lord alone, and see whether you shall not find that God is very good to them that trust in him: and indeed the faithful find much sweetness in it, when they can cast all their cares upon God. But rather it is meant of observing the proofs that God gives of his goodness, such as was that of God's delivering him out of the hands of Achish; O taste and see that the Lord is good, that is, Mark and observe it by experience, that being affected therewith (as you must needs be, if you be not senseless and stupid) it may yield much pleasure and delight unto your souls: see 1 Pet. 2.3. Blessed is the man that trusteth in him, to wit, because God will be sure to do good to such.

Vers. 9. O fear the Lord, ye his Saints, &c.] This is prescribed as the means, whereby men may make sure that God will be in a special manner good unto them: and more particularly the aim of these words is, to persuade men, not to take any other course to provide for themselves, as by deceiving and oppressing others; which may appear by the following clause, for there is no want to them that fear him, God will give them what they desire, or give them a contented mind without it.

Vers. 10. The young lions do lack, and suffer hunger, &c.] This many understand of rich and great oppressors, men ravenous as lions: see the Note Job 4.10. But there is no reason why it may not be as well understood of the beasts themselves, to wit, that young lions, that are strongest and most ravenous, shall sooner be hunger-bitten, then they that seek the Lord, that is, that fear God, shall want anything that is good for them. See the Note Psalm 22.26.

Vers. 11. Come, ye children, hearken unto me, &c.] This expression David useth, either as a Prince, because such they usually styled fathers, see the Note 2 Kings 5.13. or rather as a prophet, because such were esteemed spiritual fathers; and therefore the prophets disciples were called the sons of the prophets, 2 Kings 2.3. and Christ called his disciples children, Joh. 13.33. Little children, yet a little while I am with you ; and so did Paul the Galatians, whom he had converted, Gal. 4.19. and that to make known how dearly he loved them, thereby to render them the more willing to hear and embrace his counsel: Or else it may be spoken as in the name of God, as knowing that he spake and wrote by the inspiration of God's spirit, according to that 2 Sam. 23.2. The spirit of the Lord spake by me, and his word was in my tongue.

Vers. 12. What man is he that desireth life, and loveth many days, that he may see good? ] That is, that he may enjoy a blessed and happy life both here and hereafter: see the Notes Job 7.7, and Psal. 21.4. It is expressed by way of interrogation, to imply, that if any man do really desire this, they must take the way that is here afterward prescribed; and how strange it was that all men should pretend a desire of this, and yet so few should really desire it, as is evident because so few take the right way to attain it. This with the four following verses is alleged by Peter, 1 Pet. 3.10, &c.

Vers. 13. Keep thy tongue from evil, &c.] Though all evil-speaking is here forbidden, yet more especially that, whereby a man deceives or wrongs his neighbor (for still he seeks to make good, that he that fears God shall be well provided for, and needs not use any unlawful means to help himself) as is clear in the following clause, and thy lips from speaking guile : and that expression, keep thy tongue, implies, how slippery the tongue is, and prone to offend, if it be not with much watchfulness restrained.

Vers. 14. Depart from evil, and do good. ] Though this also may be understood generally of all good and evil, yet more particularly it is meant of avoiding the doing of any injury to our neighbors, and seeking to do them all the good we can: and by joining these two together we are taught, that as it is not enough barely to abstain from wronging anybody; so neither will God be pleased, if we defraud or oppress some, and then with goods so gotten do good to others. And besides that expression, Depart from evil, may imply both, 1. that men will be continually followed with temptations to evil, which therefore they must most carefully avoid; 2. that the purity of man consists, rather in abandoning the evil which we have done, then in keeping ourselves pure from evil.

Vers. 15. The eyes of the Lord are upon the righteous, &c.] Because they that thus walk in the fear of the Lord, not daring to return evil for evil, but making peace with those that are enemies to peace, may seem likely to be exposed to many injuries; this that follows is added for their encouragement. For this first clause, see the Note Psal. 11.7.

Vers. 18. The Lord is nigh unto them that are of a broken heart, &c.] That is, whose hearts are even broken, so that they are no other then as dead men, by reason of the extremity of their miseries and sorrows; and then withal those that are greatly humbled hereby and afflicted in spirit, through grief and fear of God's displeasure because of their sins.

Vers. 20. He keepeth all his bones; not one of them is broken. ] The meaning is, that God preserveth the whole man, every member of his body; and much more then his soul. Yet this must be understood with subordination to the Cross; God will preserve his bones, unless the breaking of any one of them may tend to the eternal good of his soul.

Vers. 21. Evil shall slay the wicked, &c.] That is, His sin shall destroy him; or more particularly, The evil he practiseth against the righteous shall prove his own ruin: yet some understand it of the evil of punishment, to wit, that the wicked man shall, by the judgments that God brings upon him, be irrecoverably cut off: and they that hate the righteous shall be desolate, or, shall be guilty. See the Note Psal. 5.10.

Vers. 22. The Lord redeemeth the soul of his servants. ] See the Note Psal. 31.5.

PSALM XXXV.

Vers. 1. PLead my cause (O Lord) with them that strive with me, &c.] To wit, who would gladly live peaceably with them, but that they are so implacably contentious, and will not let me be quiet. In this first clause David desires, that the Lord would maintain his innocence against those that falsely accused him; in the next, fight against them that fight against me, that he would withstand those that did unjustly persecute him. And thus he doth engage God in his quarrel, as knowing that the cause was God's as well as his, who had chosen and anointed him to be king.

Vers. 2. Take hold of shield and buckler, &c.] That is, either shield or buckler, therewith to defend me; that they that presume so much upon their arms may find, that there is a God who is armed with such power for the defense of his servants, that against that their arms shall nothing avail them.

Vers. 3. Stop the way against them that persecute me, &c.] That is, that they may not flee away and escape out of thine hands; or rather, that they may not come at me to hurt me: say unto my soul, I am thy salvation ; that is, make me to know by experience, that thou hast undertaken my defense; or, assure me inwardly by thy spirit, that thou wilt save me from mine enemies. And it may well be that in this expression he alludes to those, that intending to relieve a place besieged, are wont by messages to assure them beforehand, that they will come to their succor.

Vers. 4. Let them be turned back, &c.] That is, Let them be put to a shameful flight; or, Let them be disappointed of their purposes, and not be able to go on forward with the evil they have plotted against me.

Vers. 5. Let them be as chaff before the wind, &c.] As if he had said, As they have driven me up and down from one place to another, so let them be scattered and flee before thee; or let them be ever in a restless condition, driven up and down with the inward terrors and affrightments of their own minds and consciences, not thinking themselves safe in any place: see the Note also Job 21.18. and let the angel of the Lord chase them ; as if he should have said, Yea instead of the wind, let an angel, of far more force and might then the mightiest wind, pursue them so that they may not have any breathing time. And this may be meant either of a good or an evil angel, as we see in Saul 1 Sam. 16.14.

Vers. 6. Let their way be dark and slippery, and let the angel of the Lord persecute them. ] That is, Let the way, whereby fleeing they seek to escape, be fearful, dangerous and troublesome; as if he had said, Let them not know what course to take, nor be able any way to escape, but fall at last under the stroke of thine avenging hand. Whilst a man may go leisurely, he may go safely, though it be in the dark, and in a slippery way; but being forced to flee in such a way by the secret pursuit of an angel, what hope can there be of escaping? That this is the meaning of these words we may see by the like expression Jer. 23.12. Wherefore their way shall be unto them as slippery ways in the darkness; they shall be driven on and fall therein.

Vers. 8. Let destruction come upon him at unawares, &c.] That is, against him that persecutes me, indefinitely, see verse. 3. or it may be meant particularly of Saul.

Vers. 10. All my bones shall say, Lord, who is like unto thee, which deliverest the poor? &c.] This he speaks as in reference to that which he had found by his own experience. That expression which he useth, All my bones shall say, Lord, who is like unto thee? &c. some understand, as if he had said thus; I who am at present quite consumed, nothing in a manner but skin and bones, shall notwithstanding extol thy great name. But doubtless it is rather an hyperbolical expression of the strong desires he should have to set forth God's praise, if he vouchsafe to take his part against his enemies, All my bones shall say, Lord, who is like unto thee ? as if he should have said, Not my soul only, but my whole man, all the members of my body, yea all my inward parts will be so affected with thy goodness, and so inflamed with a desire to praise thee, that my very bones, though senseless, could they speak, would break forth into thy praises, and cry out, Lord, who is like unto thee ? To which purpose there are many expressions elsewhere, not much unlike to this: as that Psal. 84.2. My heart and my flesh crieth out for the living God ; and that Psal. 5.8. Make me to hear joy and gladness, that the bones which thou hast broken may rejoice ; and that Job 31.20. If his loins have not blessed me, &c. concerning which see the Note there.

Vers. 12. They rewarded me evil for good, to the spoiling of my soul. ] To wit, as seeking to take away my life, whereby the soul is stripped or spoiled of the body; or, as seeking to deprive me of all that might be any help or joy or comfort to me; as to spoil me of all my goods, to drive me from my country, and from the presence of my God in his worship and ordinances.

Vers. 13. But as for me, when they were sick, &c.] and consequently when they were in any other misery, my clothing was sackcloth; I humbled my soul with fasting, and my prayer returned into mine own bosom : concerning which last clause, there are many different Expositions, and divers of them seem equally probable. For some conceive that these words imply his perseverance in praying for them, my prayer returned into mine own bosom ; as if he had said, I found myself still as mindful of them, as earnest to call upon God for them, as ever, and so was ready still to renew my prayers for them again and again upon all opportunities. Secondly, others think that David hereby intended to signify the sincerity of his prayers, to wit, that there went nothing out of his lips when he prayed, but his heart was affected accordingly, and so what he desired for them, he desired it sincerely from his very soul. Thirdly, others take it thus, that if his prayer prevailed not for them, yet it brought back a blessing upon himself, God did recompense it into his bosom; at least his heart was replenished with comfort thereby. Fourthly, others understand it of the same blessings, that either he desired that of God for his enemies, which he could be glad might be done to himself; or that God did that for him, which he did beg of God for his enemies (both which do imply how sincerely he prayed for them:) the like whereto we find Psal. 79.12. Render unto our neighbors seven-fold into their bosom, &c. And fifthly, others say it is meant of his praying for them in secret; which may be alleged as a clear proof that he did it sincerely, as truly grieving for their misery, and desiring their recovery, and not for ostentation or making show of that which was not in his heart. And indeed as they are said to laugh in their bosom (or, as we say, in their sleeve) that rejoice in secret, but do not show it openly; so they may be said to mourn or pray in their bosom, that do it secretly, nobody taking notice of any such thing: which may also seem the more probable, because this word ( bosom ) doth often in the Scripture signify secrecy, as Prov. 21.14. A gift in secret pacifyeth anger, and a reward in the bosom strong wrath ; and Psal. 89.50. I do bear in my bosom the reproach of all the mighty people. But the third and fourth of these Expositions, I think, are most agreeable to our Translation.

Vers. 15. But in mine adversity they rejoiced, and gathered themselves together, &c.] To wit, to rejoice and triumph together at my troubles, and to consult and bandy together to further mine utter ruin: yea the abjects gathered themselves together against me ; that is, the scum of the people: and I knew it not ; which is added to imply, either his integrity, in that he never suspected any such thing, as not being conscious to himself of any cause that he had given them to use him so; or his danger, in that not knowing their evil purposes, he was the less able to prevent them; or their dissembling and fawning upon him at the same time, which made him fearless of any such plots that they had against him. They did tear me, and ceased not, to wit, with their scoffs and calumnies and reproaches: which agreeth with that Matth. 7.6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine; least they trample them under their feet, and turn again and rend you.

Vers. 16. With hypocritical mockers in feasts, &c.] This is meant either of Saul's proud courtiers, who when they sat gorging themselves at their full feasts, could rail against poor David, and seek his death; or else of those court parasites, or base scurrilous jesters, that for the filling of their bellies would say anything against David, to please those that entertained them: they gnashed upon me with their teeth, to wit, as if they would eat me.

Vers. 17. Lord, how long wilt thou look on? &c.] That is, only look on, and not come in to my help? rescue my soul from their destructions, my darling from the lions ; see the Notes Psal. 22.20, 21.

Vers. 19. Neither let them wink with the eye, that hate me without a cause. ] To wit, by way of scoffing and rejoicing at my misery: for this may be expressed by winking; whence is that Prov. 10.10. He that winketh with the eye, causeth sorrow.

Vers. 20. They devise deceitful matters against them that are quiet in the land. ] That is, that would fain have lived quietly and peaceably, though the contrary be pretended, that we are the great disturbers of the kingdoms peace.

Vers. 21. Yea they opened their mouth wide against me, &c.] See the Note Job 16.10.

Vers. 22. This thou hast seen, O Lord, &c.] This is spoken as in opposition to that triumphing of his enemies at his misery, mentioned in the foregoing verse, Aha, aha, our eye hath seen it : as if he had said, Whilst mine enemies rejoice in seeing my miseries, my comfort is, that thou, Lord, hast seen them too; though thou hast suffered them to go on, as if thou didst not see them, yet I know well that thou hast seen both my troubles, and their malicious practices and insultations over me. Keep not silence: see the Note Psal. 28.1.

Vers. 24. Judge me, O Lord my God, according to thy righteousness. ] To wit, whereby thou art wont to plead the cause of the innocent against those that oppress them: see the Note Psal. 26.1.

Vers. 26. Let them be ashamed and brought to confusion together, that rejoice at mine hurt, &c.] As if he should have said, As they gathered themselves together, verse. 15, to insult over me, and to plot mischief against me; so let them be confounded together: implying, that God was able as with one blow to overwhelm them all together with confusion, though they were never so many. As for the following words, let them be clothed with shame, see the Note Job 8.22.

Vers. 27. Let them shout for joy, and be glad, that favor my righteous cause, &c.] That is, Let those that favor me, though they be not able to help me, be glad both on my behalf, and likewise through experience they shall have thereby of thy readiness to help the oppressed: yea, let them say continually, Let the Lord be magnified, &c. And this he covertly opposeth to his enemies exalting themselves; as desiring that God might be exalted, maugre their pride and lifting up themselves above his people.

PSALM XXXVI.

The Title. A Psalm of David the servant of the Lord. ] So he stiles himself here, because God had anointed him to serve him as king in the government of the kingdom of Israel; and in the confidence hereof he seeks to God in this Psalm for help against his wicked enemies. Yet some conceive it is rather, because being to set forth herein the profaneness of Atheistical wretches, that would not be subject to God, and yet flourished, whilst the godly were in trouble, he would hereby imply, that for all this he would be, and rejoiced to profess himself to be, the servant of the Lord.

Vers. 1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. ] That is, His wicked life doth testify to me within my heart, from the wickedness of his life it seems to me, or I do certainly conclude, that there is no fear of God before his eyes. And this last clause is alleged by the Apostle Rom. 3.18. to prove the sinful and corrupt disposition of all natural men.

Vers. 2. For he flattereth himself in his own eyes, &c.] To wit, by persuading himself, upon false deceitful grounds, that what he doth is not evil; or that however no evil shall befall him thereby, he shall scape well enough; or by applauding himself for doing those things wherein he pleaseth himself, though he doth displease God, out of a brutish stupidity and contempt of God, until his iniquity be found to be hateful, to wit, by the wrath of God that it brings upon him: or the meaning of this clause may be, that by his so flattering himself, he is found to be hateful, either because this applauding of themselves in their wickedness is to all men, that are not desperately Atheistical, a most hateful thing; or because by thus emboldening themselves, they proceed to such degrees of wickedness, that at length they become detestable both to God and man.

Vers. 3. The words of his mouth are iniquity and deceit, &c.] That is, they tend to iniquity and deceit: he hath left off to be wise, and to do good ; that is, he refuseth all instruction, and suppresseth the very light of nature in him, whereby men are enabled to know what is good and what is evil; and so never minds the doing of that which is good, but rather gives over the doing of that good which at first he did, though with a false and unsound heart. Yet some understand this still of the words whereby the wicked man flattereth and deceiveth himself in his evil ways, whereby he comes at last to be given over to a reprobate sense, so that he makes no difference between good and evil.

Vers. 4. He deviseth mischief upon his bed, &c.] Which implies, both that he is violently bent upon evil, in that he will break himself of his rest, that he may contrive mischief; and that his own wicked heart is the chief cause of it, in that of his own accord he meditates evil, when he hath no outward enticement or evil example to draw him thereto: he setteth himself in a way that is not good ; he is resolved to run on in his unwarrantable ways: he abhorreth not evil ; to wit, no evil whatsoever; though he may not be guilty of every sin, yet he doth not avoid it because he abhors it.

Vers. 5. Thy mercy (O Lord) is in the heavens, and thy faithfulness reacheth unto the clouds. ] It is said Psal. 57.10. thy mercy is great unto the heavens, and Psal. 108.4. above the heavens ; but the meaning of all these expressions is the same, namely, that the mercy and faithfulness of God, in making good what he hath spoken, are infinite, and above our reach and understanding, and all the creatures in heaven and earth do declare the same. Some conceive that this is inserted here, as by way of admiring that God should bear with, and do good to such Atheistical wretches, as these he had now spoken of. But rather the drift of these words is, to declare David's assurance, that notwithstanding all this horrid impiety of so many desperate wretches, yet he knew well that God was in the midst of all these confusions infinitely good and merciful and just; as is farther expressed in the following verse.

Vers. 6. Thy righteousness is like the great mountains, &c.] That is, it is firm and immovable; or rather, agreeably to those expressions in the former verse, it is infinitely high and great, above our reach, or eminently conspicuous that all men may see it: thy judgments are a great deep ; that is, thy just and righteous dealings in the government of the world are incomprehensible and past finding out; or they are very great, as the ocean, being manifest above and beneath, yea in every place, which way soever we cast our eyes.

Vers. 7. How excellent is thy loving kindness, O God! &c.] Some understand this likewise, and that which followeth in the two next verses, of the kindness which God showeth to all the creatures. But rather from the kindness of God to all the creatures he infers here, that his loving kindness to his children must needs be far more excellent. Therefore the children of men put their trust under the shadow of thy wings ; therefore thy people, (poor sinful frail creatures) however they see the wicked triumph, do securely cast themselves upon thy fatherly providence: see the Note Psal. 17.8.

Vers. 8. They shall be abundantly satisfied with the fatness of thy house, &c.] That is, with abundance of the choicest blessings, both temporal, spiritual and eternal, which thou hast stored up for them that are of thy household & family. Thus, I conceive, these words may be generally taken: only then we must remember, that earthly blessings can only be said to satisfy God's servants, in that they enjoy them as pledges of God's fatherly love to them, and providence over them. Yet, I conceive, it is chiefly meant of spiritual and heavenly blessings: as 1. that they shall be refreshed and comforted, even to the full satisfaction of their souls, and to the rendering of them contented with their condition in other regards, whatever it be, with the graces and comforts wrought in them by the word and spirit of God, and especially the clear manifestation of his love and favor to them thereby; and so this may be termed the fatness of God's house, in relation to the Tabernacle, or in relation to heaven, because the righteous in these joys of God's spirit have as it were a taste of the joys of heaven beforehand: and 2. that they shall be abundantly satisfied with that fullness of joy and glory they shall have in heaven, God's dwelling-place, so that they shall not hunger nor thirst anymore, nor desire anything but what they there enjoy. And thou shalt make them drink of the river of thy pleasures ; that is, thou shalt yield them a constant never-failing supply of those pleasures which thou only canst give, or which from thee shall successively flow in unto their souls. And this also must be understood, as the former clause, of all the comforts which God affords his people, both in this life, and that which is to come; but especially of those which they enjoy by the light of God's countenance, which (as by these expressions David would imply) are as meat and drink unto the faithful.

Vers. 9. For with thee is the fountain of life, &c.] This seems to be added in reference to the foregoing words, and thou shalt make them drink of the river of thy pleasures ; for to make good this, David affirms here, that God is the fountain of life, both because he hath life in and of himself, and because all the life that is in the creature, both temporal, spiritual and eternal, flows from him, as rivers from their fountains, and so shall forever, he being an ever-springing fountain of living waters, that can never be drawn dry. And because God by his spirit doth work that life of faith and grace, which is the spiritual life of his people, in relation thereto David might say, with thee is the fountain of life. However, the following clause must accordingly be understood, and in thy light we shall see light ; to wit, though partly of that light of life wherewith all men are enlightened from God, yet more especially 1. of the spiritual enlightening of God's people here in this world; In thy light, that is, by thine enlightening of us, and by the light of thy countenance shining upon us, we shall see light, that is, we shall enjoy all saving knowledge, comfort and joy; or by thy bringing of us truly to know thee, we shall certainly enjoy true bliss and happiness: and 2. of their being partakers of the inheritance of the Saints in light and life eternal; In thy light we shall see light, that is, in thee, who art the true light, and the fountain of light, we shall see thee who art that light inaccessible; (thus some understand these words, because whereas here we see God only in his works and word, by faith, and not by sight, as through a glass, darkly, in heaven we shall see him in himself, face to face, 1 Cor. 13.12, and that not by the help of any medium, as we see the Sun mediately by the air, but immediately in and by himself) or else, in and by the light of thy glory, filling and transforming us, we shall be made capable of beholding thee, who art the true light, face to face, and so shall enjoy thy presence in glory for evermore.

Vers. 11. Let not the foot of pride, &c.] Having in the foregoing verse prayed for the faithful in general, O continue thy loving kindness unto them that know thee, &c. here, as reckoning himself one of that number, he adds, Let not the foot of pride come against me ; that is, let not proud men invade me, or let them not be able to come at me, or trample upon me: and let not the hand of the wicked remove me ; that is, let them not be able to beat me off from my confidence in thee, and from that way of truth and holiness wherein I have hitherto walked; or, let them not put me to flight, or drive me from my country, and the place of God's worship. See the Notes Psal. 11.1, and 13.4.

Vers. 12. There are the workers of iniquity fallen, &c.] To wit, when in their pride they thought to invade me. See the Note Psal. 14.5.

PSALM XXXVII.

The Title. A Psalm of David. ] And composed it was by him in his old age, as is clear verse. 25. I have been young, and now am old. It is another Alphabetical Psalm, concerning which see Note Psal. 25.1; only there are here two verses allowed to a letter, unless in four verses, where there is but one verse to a letter, as in the other before.

Vers. 1. Fret not thyself because of evil doers, &c.] That is, as it is expressed verse. 7. because they prosper in their ways; vex not thyself for this, either by murmuring against God, or grudging against them.

Vers. 2. For they shall soon be cut down like the grass, &c.] That is, God shall suddenly destroy them, as it were with one blow, as the grass is mown down with one stroke of the scythe.

Vers. 3. Trust in the Lord, and do good, &c.] As if he should have said, Be not drawn by the prosperity of wicked men to do as they do, but do you trust in God, and do that which is good in his sight; so shalt thou dwell in the land, &c. that is, thou shalt long dwell quietly and safely in the land which God hath given thee, without danger of being cut off or cast out. And this too was to the Israelites, inhabiting the land of Canaan, a pledge of life eternal.

Vers. 4. Delight thyself also in the Lord. ] As if he had said, Whilst wicked men delight themselves in their wicked ways, and outward prosperity, do thou delight thyself in God, living by faith in him, as the fountain of all good. See the Note also Job 22.26.

Vers. 5. Commit thy way unto the Lord. ] That is, By faith and prayer cast all thy affairs, and all the passages of thy life upon the Providence of God, resigning all to his will, and waiting patiently for what he will do.

Vers. 6. And he shall bring forth thy righteousness as the light, and thy judgment as the noon-day. ] That is, Though thy righteousness may be obscured for a time, by the calumnies and false accusations of wicked men, or by the heavy afflictions thou mayest undergo, wherein God may seem to deal with thee as if thou wert a wicked man; yet as certainly as the morning-light doth at last break forth, and dispel the darkness of the night, and so shines by degrees brighter and brighter unto the perfect day, so certainly shall the Lord cause thy righteousness manifestly to appear, either by discovering some way or other the falseness of their slanders, and convincing men inwardly of it; or by the rich blessings wherewith God shall lade thee, thereby testifying his love to thee, and the high esteem that he hath of thee: so that hereby, and withal by his punishing the wicked that have flourished for a time, thy righteousness shall appear as clearly as the morning-light, yea by degrees it shall become as manifest as the Sun at noon-day. And as confidently therefore mayest thou expect that thus it shall be with thee, as men in the night do expect the breaking forth of the day; if not here, yet at least in the life that is to come; for, then shall the righteous shine forth as the Sun in the kingdom of their Father, Matth. 13.43. Your life is hid with Christ in God (saith the Apostle Col. 3.3, 4.) When Christ, who is our life, shall appear, then shall ye also appear with him in glory. As for the word judgment, see the Note Job. 27.2.

Vers. 7. Rest in the Lord, &c.] Or, as it is Psal. 4.4. Be still, patiently and quietly waiting upon God.

Vers. 8. Fret not thyself in any wise to do evil. ] That is, In any wise be sure that you fret not so, as thereby to be drawn to take those courses that the wicked take, hoping by that means to be in the same prosperous condition with them; or so as thereby to be overborn in your fretting to sin against God, as by murmuring against his providence, or being any way injurious to them, &c.

Vers. 9. Those that wait upon the Lord, &c.] That is, that in their afflictions and troubles do depend upon God for help, they shall inherit the earth : for 1. the faithful only are by right of adoption through Christ the lawful heirs of all things; 2. they only enjoy what they have by reason of that right with true comfort and peace; 3. they are sure in time to be provided for with whatsoever is good for them; and 4. though the wicked seek to destroy them from the face of the earth, yet they shall not be able to do it: and that this last is chiefly intended, we may see by that which follows in the next verse.

Vers. 10. Thou shalt diligently consider his place, and it shall not be. ] To wit, because he shall be grubbed up by the roots. See the Note Job 20.9.

Vers. 11. But the meek shall inherit the earth, &c.] See the former Note verse. 9. and who are meant by the meek Psal. 22.26: and shall delight themselves in the abundance of peace ; that is, in their great plenty of all good things, or rather in the inward tranquility of mind which they shall enjoy, that peace of God which passeth all understanding, Phil. 4.7. whilst the wicked are disquieted with continual troubles.

Vers. 12. The wicked plotteth against the just, and gnasheth upon him with his teeth. ] To wit, out of malice and envy. See the Note Psal. 35.16.

Vers. 13. The Lord shall laugh at him, &c.] See the Note Psal. 2.4: for he seeth that his day is coming, that is, the day appointed by the Lord for the punishment of the wicked. So that by his day may be meant either the day of the Lord, as the day of vengeance is called, Joel 2.1. or the wicked man's day, as Job 18.20. (of which see the Note there) as the time when the woman with child comes to be in pain is called her hour, Joh. 16.21. yea it may refer to that day, when that mentioned in the two following verses shall come to pass.

Vers. 15. Their sword shall enter into their own heart, &c.] where the wound must needs be mortal. The meaning is, that their mischievous attempts against the righteous shall prove their own ruin. And their bows shall be broken, that is, their plots and practices shall be frustrate. See the Note 1 Sam. 2.4.

Vers. 16. A little that a righteous man hath, is better then the riches of many wicked. ] To wit, 1. Because the wicked do often enrich themselves by unjust means, and so have much vexation and trouble with them, and likewise thereby do treasure up wrath against the day of wrath; whereas the righteous with a little well gotten have much peace of conscience, with hope of heaven hereafter. 2. Because the righteous use theirs well, and are the better for them; whereas the wicked abuse theirs many ways, and are in many respects the worse for them. 3. Because the righteous enjoy what they have from hand to mouth, as the gifts of God, and the pledges of his fatherly love and care over them, and so it is to them as manna from heaven, and hereby they enjoy much sweet comfort, and are fully satisfied with what they have; whereas the wicked have none of this joy nor satisfaction by their wealth. 4. Because God by his blessing doth usually make that the righteous enjoy to be more effectual for their good, then is the abundance of the wicked; a little course fare makes them more healthful and strong then the wicked are with all their plenty. And 5. because the wicked enjoyeth not his wealth long, as the righteous man doth; and this indeed agrees best with the following words.

Vers. 17. For the arms of the wicked shall be broken, &c.] That is, the power of their great wealth; see also the Note Psal. 10.15: but the Lord upholdeth the righteous ; that is, he will maintain and support them, though they be in never so weak a condition.

Vers. 18. The Lord knoweth the days of the upright, &c.] That is, he takes care of them at all times, and doth daily supply their necessities; see the Note Psal. 1.6: or, he knoweth their condition at all times, and accordingly provides for them; he knows their wants and dangers, and how and when to help them: or, as he knoweth and hath appointed the time how long they shall live, so accordingly he provides for them; neither can any power of the enemy cut short their days: and their inheritance shall be forever ; that is, the estate they have shall be continued to them, and shall be transmitted to their posterity for many generations; yea and besides this (some also add) after all they shall have in heaven an eternal inheritance.

Vers. 19. They shall not be ashamed in the evil time, &c.] This may be meant of any time of public calamity; or particularly of that evil time mentioned in the following clause, to wit, the time of famine, and in the days of famine they shall be satisfied ; that is, God will provide for them, making them well content with their portion, though it be but little, whilst the wicked in abundance have never enough. But all these temporal promises must be understood with exception of the Cross.

Vers. 20. But the wicked shall perish, &c.] To wit, in the days of famine, of which mention was made in the foregoing verse; or, whilst the righteous are saved, they shall perish even in their plenty: and the enemies of the Lord shall be as the fat of lambs, to wit, when it is burnt upon the altar, or, when it melts away before the fire; and so thereby may be also covertly implied, that the wicked in their greatest prosperity are but as beasts fatted for the slaughter: into smoke shall they consume away ; that is, they shall perish suddenly and utterly, not the least memorial of them being left behind them.

Vers. 21. The wicked borroweth, and payeth not again, &c.] To wit, because the curse of God following him, though he tries by all ways, right or wrong, to enrich himself, yet he falls into poverty. But now some understand it of his neglecting to pay his debts out of base covetousness, which suffers him not to part with what he hath, though thereby he defraud others; or of his not being able to pay them, by reason of the excessive rate whereat he lives; and so they conceive that this is added to show, that the wicked know not how to make a good use of their estates, thereby to make good what he had said before verse. 16. A little that the righteous man hath is better then the riches of many wicked. But the first exposition is the best; and accordingly we must understand the following clause, but the righteous showeth mercy, and giveth, to wit, that God blesseth him so, that he hath both for himself and for others too.

Vers. 23. The steps of a good man are ordered by the Lord, &c.] This also some understand of the Lord's guiding him by his spirit, to do that which is good and right in his eyes: and the next clause, and he delighteth in his way, they understand thus, that it is a delight to the righteous man to walk in God's ways. But surely David speaks still of the outward prosperity of the righteous, to wit, that God by his providence guides them in all their affairs so, that they may find good success, and prosper therein: and the next words are added, to show the cause hereof, namely, that God is pleased with their ways, as finding them careful to approve themselves to him in all things, and therefore he prospers them: and indeed some understand that last clause thus, and he delighteth in his way, that is, God delights to see him thrive and prosper in all his ways.

Vers. 24. Though he fall, he shall not be utterly cast down, &c.] Some also understand this of the righteous man's falling into sin, to wit, that his falls shall not be deadly, he shall repent and rise again. But rather it is meant of his falling into outward calamities, to wit, that though he falls into any affliction, yet first God doth so mitigate his affliction, that it shall not so utterly overwhelm him, but that he shall be able to bear it: and secondly, he shall not perish thereby; the Lord shall raise him up, and recover him again, by stepping in seasonably to his help; for, saith he, the Lord upholdeth him with his hand.

Vers. 25. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. ] This is not meant of any seeking relief in want; (for so David himself desired bread of Ahimelech, 1 Sam. 21.3. and he and his soldiers desired some supply of victuals from Nabal, chap. 25.8.) but of living in a continual way of begging from door to door; which is denounced as a curse against the wicked, Psal. 109.10. Let his children be continual vagabonds, and beg. Nor doth it hence follow, that neither the righteous man, nor his seed, are ever brought to this sad degree of misery; but only that it doth so rarely happen, that David in all his time had never seen it.

Vers. 26. He is ever merciful, and lendeth, &c.] See the Note above verse. 21: and his seed shall be blessed ; that is, say some Expositors, men shall praise them, and pray for them: but rather the meaning is, that notwithstanding the good man's bounty, he shall leave his seed a good estate, or at least that God shall bless them, not only with spiritual, but also with temporal blessings.

Vers. 27. Depart from evil, and do good, &c.] See the Note above verse. 3. and Psal. 34.14. and dwell for evermore: see the Notes verse. 3, 9, and 18.

Vers. 28. For the Lord loveth judgment, &c.] That is, to execute judgment; or rather, the justice of men in their dealings.

Vers. 29. The righteous shall inherit the land, &c.] See the former Notes, as before verse. 27.

Vers. 30. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. ] Some conceive that this is added, as one great means whereby the righteous man comes to be firmly settled in the land, to wit, that his speech is so wise and just, that the wicked cannot get any advantage against him; or to show why God preserveth and blesseth such, to wit, because such men are so exactly careful to approve themselves to God, that they will not so much as speak anything, but what is wise and just and right. But I rather conceive that the drift of adding these words is, to show what manner of man the righteous man is, of whom so much hath been here spoken; and withal haply to set forth how such a one will behave himself, when the wicked flourish, and the righteous are oppressed. And though some restrain these words, The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment, to the righteous man's instructing and exhorting others, to wit, that he doth not only give and lend to those that are in want, but also will seek their spiritual good, by teaching them true wisdom and piety, what is just and right to be done, and stirring them up thereto, by speaking to them of the just laws and righteous judgments of God: yet I rather understand it more generally, that his words are still full of wisdom and piety, and that he still speaks that which is just and right; if the wicked prosper, he will not deny God's providence, nor speak anything but honourably of God's justice; and so in all other things his speech always savors of uprightness, and is profitable to others.

Vers. 31. The law of his God is in his heart, &c.] That is, not only in his tongue, but also in his heart; to wit, because he understands it, he loves it, he remembers and minds it upon all occasions, and hath fully resolved to obey it, the holy Spirit of God having written the Law in his heart, and having stirred up in his heart affections, motions and desires fully agreeable thereto; see the Note Deut. 6.6: none of his steps shall slide ; that is, he shall constantly persevere in God's ways, not turning aside because of the prosperity of wicked men, or for any threatenings or allurements from them; and so then withal he shall not fall from his prosperous condition, nor shall the wicked get any advantage against him.

Vers. 32. The wicked watcheth the righteous, and seeketh to slay him. ] This is the rather here subjoined, because that good which is said of the righteous in the two foregoing verses is the main cause of the wicked man's rage against him; and therefore he watcheth him, to wit, that he may get something against him for which to condemn him: see the Note Psal. 10.8, &c.

Vers. 33. The Lord will not leave him in his hand, &c.] That is, Though the Lord may defer his help, till the wicked have surprised the righteous, yet then he will deliver him, he will not leave him in his power; nor condemn him when he is judged, that is, nor suffer him to be condemned when he is called before them to be judged: to wit, unless God sees it may be more for his glory, and his servants good, to let him suffer. Yea some understand this last clause thus, that God will not condemn the righteous man, though the wicked man do pass sentence upon him; intimating that God would make his innocence to appear whilst he doth suffer, and withal would acquit him, and punish his enemies at the last day.

Vers. 34. He shall exalt thee to inherit the land, &c.] That is, He shall raise thee out of thy troubles that thou mayest still inherit the land ; of which see the former Note, as before verse. 27: when the wicked are cut off, thou shalt see it ; that is, thyself being secure and free from danger, thou shalt see the wicked to thy comfort destroyed: see the Note Job 22.19.

Vers. 35. I have seen the wicked in great power, and spreading himself like a green bay tree. ] Or, a green tree that groweth in his own soil, which commonly thrives and flourisheth better, then those that are transplanted into another soil.

Vers. 36. Yet he passed away, &c.] That is, he was gone, as it were in an instant; and lo he was not, &c. See before verse. 10.

Vers. 37. For the end of that man is peace. ] That is, quiet and prosperous: see the Note Job 22.21.

Vers. 38. But the transgressors shall be destroyed together, &c.] See the Note Psal. 35.26. the end of the wicked shall be cut off ; that is, their hope, the end which they expected, shall not be; or rather this will be the end of the wicked, they shall be cut off.

PSALM XXXVIII.

The Title. A Psalm of David to bring to remembrance. ] That is, say some Expositors, to record God's praises for his deliverance out of that great distress wherein he had been; or, to put God in mind of his sad condition, that he might be won thereby to withdraw his hand, and to send him deliverance, according to that, Psal. 132.1. Lord, remember David and all his afflictions. But rather I conceive the drift of this Title was to show, that this Psalm was composed purposely to put himself and others in mind of the sore affliction he had been in, and of his sins that had brought it upon him, and of God's mercy in his deliverance; that so, whereas men are naturally apt to forget their former sicknesses and troubles, when once they are well and safe again, by this Psalm it might still be brought fresh to his remembrance, and he might forever reap benefit thereby; and that others also might by his example learn how to pray, and how otherwise to carry themselves in such a time of distress. We have the same Title again Psal. 70. And this is the third of those that are called the Penitentiall Psalms; concerning which see the Note in the Title Psal. 6.

Vers. 1. O Lord, rebuke me not, &c.] See the Note Psal. 6.1.

Vers. 2. For thine arrows stick fast in me, &c.] See the Note Job 6.4: and thy hand presseth me sore ; to wit, as being still heavier and heavier upon me.

Vers. 3. There is no soundness in my flesh, because of thine anger, &c.] That is, My flesh is broken all over my body, or every member of my body is full of pain and misery, through my sickness or sorrow, which thine anger hath brought upon me: neither is there any rest in my bones, because of my sin ; see the Note Job. 30.17.

Vers. 4. For mine iniquities are gone over my head. ] It is an over-forced exposition which some give of these words; to wit, that therefore he saith his iniquities were gone over his head, because they were more in number then the hairs of his head; or because it surpassed his wisdom to know how to bear the miseries they had brought upon him; or because they had deprived him of his understanding, or brought his reason into bondage. Doubtless it is either meant of the multitude of his sins, to wit, that they were grown to an exceeding great height, so that he was even overwhelmed therewith; see the Note Ezr. 9.6: or of the miseries also which his sins had brought upon him, to wit, that he was in danger to be drowned and overwhelmed therewith, according to that expression Psal. 42.7. all thy waves and thy billows are gone over me ; which seems the more probable, because in the following verses he still proceeds to recite the greatness of his miseries, thereby to move God to pity him.

Vers. 5. My wounds stink and are corrupt, because of my foolishness. ] That is, my blockishness and stupidity: for he speaks this by way of detesting himself for what he had done, and not as excusing himself in that he did it through ignorance. As for those first words, my wounds stink and are corrupt, either they must be understood literally, of the sores that were in his body, (as the words in the following verse may also seem to import) which he calls wounds, to intimate that he looked upon them as the wails or swelling tumors (for so the original word may signify) which the rod of God had made in his flesh, or the wounds of those arrows of which he had spoken verse. 2. Thine arrows stick fast in me ; or else figuratively, of any other miseries that God had brought upon him, comparing them to stinking and fester'd sores, either to imply the long continuance of them, or the sharp pains and sorrows which he felt in himself by reason thereof. Yet some, I know, would have it meant of the shame which his sins had brought upon him.

Vers. 6. I am troubled, I am bowed down greatly. ] To wit, under the burden of my sins, of which he had said before, verse. 4. that they were a burden too heavy for him: and his meaning might be, both that his body was as it were bowed together, through weakness occasioned by sickness, or some other heartbreaking affliction; and that his spirit was also sorely oppressed and humbled with grief, not being like those stout-stomached men, that will by nothing they can suffer be brought to bow under the hand of God.

Vers. 7. For my loins are filled with a loathsome disease, &c.] To wit, some loathsome sore, some impostume, or pestilential carbuncle: or else it may be understood figuratively, of the grievous sorrows and perplexities he underwent by reason of his afflictions; which he might also the rather term a loathsome disease, because they made others reproach and abhor him. And there is no soundness in my flesh : see the Note before verse. 3.

Vers. 9. Lord, all my desire is before thee, &c.] That is, Thou knowest all the desires of my heart; or, I have in prayer laid all my desires before thee. And this he saith, either to imply, that he wondered therefore that God did not grant him his desires; or to press God that he would grant them; or to assure himself that God would hear and satisfy his desires.

Vers. 10. As for the light of mine eyes, it also is gone from me. ] See the Note Psal. 6.7.

Vers. 11. My lovers and my friends stand aloof from my sore, &c.] To wit, either out of pride or fear; they would not or durst not come near me to afford me any friendly courtesy: see Job 19.13, &c.

Vers. 13. But I, as a deaf man, heard not, &c.] That is, When mine enemies spake such mischievous things against me, as is said in the foregoing verse, whether I heard them myself, or heard it related by others, I was as silent as if I had been either deaf or dumb, neither muttering against God, nor replying upon them. But the chief drift of these words is doubtless to show, that when their calumnies and false accusations were most mischievous, he was silent, either because he could not be suffered to plead for himself, or rather because he thought it better in patience and silence to swallow down these injuries, and to commit his cause to God.

Vers. 15. For in thee, O Lord, do I hope; thou wilt hear, &c.] Or, thou wilt answer, O Lord my God : and the meaning may be, that God would hear and answer his prayer; or that he would hear and answer his enemies, to wit, by pleading his cause against them.

Vers. 16. For I said, Hear me, lest otherwise they should rejoice over me, &c.] To wit, as triumphing over me, when they see that my hopes and my prayers fail me; or as if thou didst favor them, and so thy name will be blasphemed. This must needs be the meaning of the words according to our Translation. But others, that do not insert those words ( Hear me ) to make up the sense, as our Translatours have done, take this to be alleged as a reason of his silence mentioned before ver. 13, 14. to wit, that he would not reply anything, lest if he had through impatience spoken anything that might provoke God to leave him, then he might be made the scorn of his enemies; or lest they should have derided him for what he spake, and if things should fall out otherwise, then as he made profession to hope, then they should insult over him; of which he had often had experience: when my foot slippeth (saith he) that is, when I offend through infirmity in the hour of trial, or rather when I fall into any misery (see the Note Deut. 32.35.) or when I begin to fall, or am but in danger to fall; they magnify themselves against me, that is, both by word and deed they triumph over me.

Vers. 17. For I am ready to halt, &c.] Some understand this literally, as those passages before verse. 5, 6, 7. to wit, that he was like to be lamed with his sickness and sores: Others understand it of his proneness to offend and sin in the hour of trial, as is said in the foregoing Note; and that this is here added as a reason why he kept silence, and would not reply upon his enemies, or why he begged of God that he would preserve him. But I rather think that it is meant of his falling into some irrecoverable misery, to wit, that he was in danger to fall and to be utterly ruined, according to that of the prophet Jer. 20.10. all my familiars watched for my halting ; and that this is added to move God to pity him, and to come in speedily to his help. And my sorrow is continually before me ; that is, I am continually in heaviness, partly by reason of my continual misery, and partly through my grief for my sins that have brought these miseries upon me.

Vers. 18. For I will declare mine iniquity; I will be sorry for my sin. ] Very many learned Expositors understand here by his iniquity and sin the punishment of his iniquity, and so make the meaning of the words to be this; that David would continually bewail the miseries which his sins had brought upon him. But I rather conceive, that having mentioned his danger and grief in the foregoing verse, he adds this, that he would still charge all that he suffered upon his sins, that he would still confess and bewail them before God, even his sins, rather then his afflictions, either as a ground of his hope that God would hear his prayer, or as an argument whereby he seeks to move God to hear him.

Vers. 20. They also that render evil for good are mine adversaries; because I follow the thing that good is. ] That is, because I labor to live holily and righteously. Yet some would restrain this to one particular, to wit, that ungodly men hated him, because he was so strict in his government for the punishment of sin.

PSALM XXXIX.

The Title. TO the chief Musician, even to Jeduthun. ] The meaning is, that this Psalm was delivered to Jeduthun, one of the three chief Musicians, 1 Chro. 25.1. or rather to his sons, and those other Levites that were of their several Quires.

Vers. 1. I said, I will take heed to my ways, &c.] The sum of what David saith here in the beginning of this Psalm is this, that being in great distress (whether it were by reason of sickness, or of the conspiracy of his son Absalom against him, or any other particular, we cannot say) he determined to look narrowly to himself, that he did not offend with his tongue; and yet notwithstanding at last brake forth and spake unadvisedly with his lips. I said, I will take heed to my ways, that I sin not with my tongue ; that is, I resolved to watch so strictly over all my ways, to keep myself blameless therein, that I might not so much as sin in my speech, to wit, either by way of muttering against God, or returning evil for evil to mine enemies, or by uttering any word that was not seemly for me. I will keep my mouth with a bridle ; that is, I will restrain myself from speaking, as men keep beasts in from biting with a muzzle or bridle, to wit, by a firm resolution to keep silence however I was provoked, by a diligent watching over myself that I might no • on a sudden forget myself, and by using all holy means to perform this which I had undertaken; as by observing my passions, and by a speedy suppressing any discontented motions and swellings that might arise in my heart. For we must not think that David intended to give way to all kind of distempers in his heart, and resolved only not to discover them in his speech: but his meaning was, even by bridling his passions to keep his tongue in order; or at least, if his heart should boil through discontent, yet even then to bridle his tongue, if it were possible. As for that last clause, while the wicked is before me, I know some restrain it to wicked men's being present with him, to wit, that he would not speak a word whilst they were in his company, though they should never so much provoke him; and that lest they should take occasion to rejoice or insult over him, to reproach him, or blaspheme God's name. But I rather understand it thus, that he would be silent whilst he saw the wicked flourishing in great prosperity, or so long as God should be pleased to exercise him by the slanders, revilings and persecution of such wicked men. However doubtless this he premiseth, either thereby to discover how exceeding great his sorrow was, in that being thus beforehand resolved, yet he could not at last contain himself; or by way of seeking mercy at God's hands, in regard his full purpose was to have bridled his tongue from all evil whatsoever, though he could not do it.

Vers. 2. I was dumb with silence, &c.] That is, for a while I did what I resolved; I was so long wholly silent, that I seemed in a manner to be dumb, and not able to speak. I held my peace, even from good ; that is, I forbare to speak what I might well and lawfully enough have spoken, as from alleging anything that I might have said in mine own defense, from making my complaint to God, and desiring justice at his hands, and such like; to wit, lest by degrees I should have been brought to utter anything that was evil, and whilst I intended only to speak that which was good, some unseemly word might suddenly slip from me; or lest mine enemies should misconstrue anything I spake: and my sorrow was stirred ; as if he should have said, At last my grief for wha • I suffered began to work within me, or rather was increased, to wit, by the addition of new miseries, or new provocations from mine enemies, or by suppressing it in silence, the hearts of men being apt to swell the more, and to be the more bitterly pained, when sorrow hath not a vent. I know these two last clauses are otherwise understood by some Expositors, to wit, that he held his peace even from speaking anything that was good, and that for this he was afterwards grieved; or, that he was wholly silent, and his sorrow was stirred, that is, though his sorrow was stirred: but the first exposition is the best.

Vers. 3. My heart was hot within me, &c.] To wit, his eager desire to speak being as a fire shut up within him; or rather because his passions grew hot within him, and set him as it were on fire, his grief for the misery he endured, or his indignation against his enemies; whereby he became impatient, and unable to bear the miseries and wrongs he suffered, perhaps particularly that he should hear his enemies reproach him to his face, and yet must keep silence: while I was musing, that is, whilst I sat plodding on my miseries, or thinking of many things in silence, but not speaking; or whilst I was musing whether I should speak, or still hold my peace; the fire burned, to wit, more and more, insomuch that not my heart only, but my whole body, seemed to be on a light flame. Thus I conceive the first part of this verse must be understood. Yet some do understand it of a holy zeal in him, which would not suffer him any longer to forbear speaking of good things. As for the last clause, then spake I with my tongue, the meaning of it doubtless is, that at last, not able any longer to contain himself, he brake forth into words of impatience and muttering against God: and many conceive that the words of impatience that he uttered are those that are added in the next verse. Yet some Expositors would have the meaning of it to be only this, that when he might not ease his mind to men, he turned his speech at last to God, according to that which follows in the fourth verse.

Vers. 4. Lord, make me to know mine end, and the measure of my days, what it is▪ that I may know how frail I am. ] Or, what time I have here. Many learned Expositors take these to be those words of impatience, of which he said in the former verse, then spake I with my tongue : only some conceive, that David therein desired that God would presently put an end to his life, Lord, make me to know mine end, &c. as if he should have said, How long shall I be in this misery? since I am not like to see an end of my miseries, till I see an end of my days, hasten therefore mine end, make me experimentally to know and see the full period of this transitory life of mine: and then others hold that he doth only herein expostulate with God concerning his laying so great afflictions upon him, notwithstanding the transitorinesse of his life, Lord, make me to know mine end, and the measure of my days, what it is, &c. as if he should have said, Since, Lord, thou art pleased to handle me so severely, let me, I beseech thee, know how long the time is, that thou hast appointed me to live; that so I may see whether in likelihood it may afford me a sufficient recompense for the miseries I now suffer: if thou hast appointed to lengthen out my days for many ages to come, then indeed the hope of better days hereafter might allay my grief; but if there be no such thing to be expected (as indeed there is not) must it not needs seem hard to me, that having so little a while to live, my life should be thus imbittered with sorrows? Neither yet must we think that David did seriously hereby desire to know the just hour of his death, but only in the heat of his spirit, by intimating his assurance of the brevity of his life, to show what just cause he had to be impatient, that he should be so continually in so sad a condition. But I rather, with others, take these words to be added by way of correcting that heat and impatience of spirit, and perhaps that murmuring whereinto with his tongue he had broken forth; Lord, make me to know mine end, &c. that is, cause me seriously to believe, and often to remember and lay to heart (which few do) the frailty and transitorinesse of man's life, that so I may the more patiently endure my troubles, as knowing that I cannot long live to endure them, and that I may provide for mine end, and prepare myself against my change comes. Yea it may also imply an approbation of God's dealing with him; as if he had said, Thou doest well, Lord, by these afflictions thus to take me off from the vanity of my former ways, and to make me see how frail a creature I am; and therefore I willingly submit to thy hand, Lord, make me to know mine end, &c.

Vers. 5. Behold, thou hast made my days as a hand-breadth, &c.] According to the divers expositions of the former verse, this also may be understood divers ways: to wit, either as spoken in a way of impatience; or as by way of correcting his impatience; see the former Note: and mine age is as nothing before thee ; that is, the time of my life is as nothing in respect of thee, who art eternal, before whom a thousand years are but as one day, 2 Pet. 3.8. verily every man at his best state, that is, in greatest strength, and in his most flourishing condition, is altogether vanity ; see the Notes Job 7.16.

Vers. 6. Surely every man walketh in a vain show, &c.] This seems to imply 1. that man himself is but an empty representation and appearance of a man, as when we see a man in a glass or in a dream, a picture or shadow of a man, rather then a man indeed; and that because he is continually in such a frail and changeable condition: 2. (which differs not much from the former) that the life of man is but an imaginary life, an appearance of life rather then a life indeed; namely, because it is so exceeding transitory, passing away in a moment, as a shadow, Job 14.2: and 3. that the happiness and the good things which he seems to enjoy, are but shadows of such things, there being no real good nor happiness in them; his hopes are but vain hopes, and his enjoyments are vain: in the continual labors and restless condition wherein he wearies himself (which is implied in that word walketh ) he wearieth himself for very vanity; as is more fully expressed in the following words, surely they are disquieted in vain, &c. All which agrees with that of the Apostle 1 Cor. 7.31. the fashion of this world passeth away ; and that which is said of the prosperity of wicked men Psal. 73.20. As a dream when one awaketh, so, O Lord, when thou awakest, thou shalt despise their image.

Vers. 7. And now, Lord, what wait I for? my hope is in thee. ] As if he should have said, Seeing the life of man is so transitory, and seeing all things whatsoever, about which men busy and trouble themselves, are but mere vanity, I will no longer disquiet myself, either about mine own miseries, or the prosperous condition of others, but place all my hope, O Lord, in thee: let others, if they will, set their hearts upon these earthly vanities; I have a better hope, which will secure me against death, and against all changes of this world; for my hope, Lord, is in thee.

Vers. 8. Deliver me from all my transgressions. ] That is, Pardon my sins, (for which indeed I am chiefly grieved) and free me from those afflictions which my sins have brought upon me.

Vers. 9. I was dumb, I opened not my mouth, because thou didst it. ] This may be meant of all his afflictions in general, or particularly of his silence when wicked men did reproach him, of which he had spoken in the foregoing verse: and it may be inserted here as an argument to move God to withdraw his hand, or not to expose him still to their derision and scorn.

Vers. 11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth. ] which is easily and soon crushed to dust; see the Note Job 4.19. Yet some understand this as if it were expressed thus, thou like a moth makest his beauty to consume away ; that is, though thou dost not in a way of manifest vengeance bring some open judgments upon man to destroy him, yet by a secret curse thou causest his health and strength, and so also his beauty and comeliness, to consume and wast away: and indeed thus the secret judgments of God upon men are usually expressed, as Isa. 51.8. the moth shall eat them up like a garment, and the worm shall eat them like wool ; and Hos. 5.12. Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness. However, the meaning of the words is doubtless this; that when God undertakes to punish man for sin, whether it be in a way of fatherly severity, or as a judge pouring out the fierceness of his wrath upon wicked men for their iniquity, that is, according to what they have deserved, he soon consumes their beauty and glory. For the word rebukes, see the Note Psal. 6.1.

Vers. 12. Hear my prayer, O Lord, &c. for I am a stranger with thee, and a sojourner, as all my fathers were. ] See the Note 1 Chron. 29.15. This phrase, I am a stranger with thee, and a sojourner, is all one as if he had said, Either I am a stranger before thee, thou knowest I am a stranger here; or, I live by faith with thee, I set thee before mine eyes, and my heart is continually set upon thee, even whilst I am absent from thee, and live as a stranger here in this world; or, I am a stranger here in thy land, and am wholly herein at thy disposing. And this is added here as an argument to move God to hear and help him; partly because the condition of strangers was to be pitied, in regard they are subject to so many labors and troubles and dangers; and partly because esteeming himself a stranger in the world, that was but a while to live there, he did not set his affections upon things below, but did long and seek after that heavenly country whether he was travelling. As for that last clause, as all my fathers were, the drift of it is to desire, that as God had taken pity of them, and helped them, because they were strangers, so he would likewise deal with him.

Vers. 13. O spare me, that I may recover strength before I go hence and be no more. ] That is, I have but a little while to live here, and therefore let me have a little breathing time, some small recovery of strength, that I may have a little ease and refreshing before I die; see the Notes Job 14.6: or, either ease me, or I am a dead man; I cannot continue long in this misery, and therefore withdraw thine hand a little before I be irrecoverably gone; see the Notes Job 7.8, 9. For indeed this seems to be spoken with some heat of passion. Yet some conceive that David doth hereby desire some mitigation at least of his misery, that he might by faith be strengthened in spirit, and being freed from his terrors, he might depart in peace, and finish his course with joy.

PSALM XL.

Vers. 1. I Waited patiently for the Lord, and he inclined unto me, and heard my cry. ] Those words in this Psalm verse. 6, 7, 8. sacrifice and offering thou didst not desire, &c. are clearly alleged by the Apostle as the words of Christ Heb. 10.5, 6, 7. Yet because in other places of the Psalm it is as clear, that David speaks of himself, most probable it is that he doth so throughout the Psalm; only in some places he speaks what properly belonged only to Christ, as being a type of Christ, and as concerning the flesh the father of Christ: see also the Note Psal. 16.1. As for these first words, David doth therein from his former experience encourage himself to present to God those following requests, verse. 11, &c. I waited patiently for the Lord, and he inclined unto me ; that is, he bowed himself to me, or he bowed his ear to me, as in Psal. 17.6, and 31.2. (for he seems to represent God, as hearkening from on high to hear one crying out of a deep pit, as he speaks of himself in the next verse) or he inclined in his will to hear me. They that understand the whole Psalm of Christ, hold that this is spoken of Christ's waiting upon God in the time of his agony and passion, and of God's hearing his cries; as when he prayed in his agony, Father, if thou be willing, remove this cup from me, &c. and there appeared an angel unto him from heaven, strengthening him, Luk. 22.42, 43; and so likewise at other times in his passion, Heb. 5.7. when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared.

Vers. 2. He brought me up also out of an horrible pit, and out of the miry clay, &c.] That is, out of terrible and desperate dangers, from which there seemed to be no hope that I should ever have been freed. For to express this, he compares himself to one that was taken out of an horrible pit, that is, a deep pit, which by reason of its danger and darkness, and the lamentable noises therein, must needs strike those that are there with terror and horror; or, as it is in the Hebrew, a pit of noise,