Annotations Upon the Books of Poetry

PSALM XLI.

Vers. 1. BLessed is he that considereth the poor, &c.] or, the sick or weak: and indeed there are many passages in the Psalm, as verse. 3, 4, 5, &c. that make this interpretation very probable. But if it be translated as it is in our Bible, by the poor is meant in general the man that is in any distress or affliction; Blessed is he that considereth the poor, that is, that so thinks of and weighs with himself the miseries that he undergoes, that he is thereby brought from his heart to pity him, and out of compassion to comfort, help and relieve him; or rather, that so considers of the man and his condition, as not to pass any harsh and uncharitable censures upon him, as to judge him a wicked man, and hated of God, because he is so afflicted, as Jobs friends dealt with him. And this David doubtless spake with reference to himself, yea and, as some think too, with reference to Christ, because of that which is said afterwards verse. 9. which Joh. 13.18. is applied to Christ. Because when David was in any great distress, his enemies were ready to conclude, that he was cast off and forsaken of God, therefore he doth here pronounce them blessed, that did better judge of those that were afflicted; yea and covertly he doth in effect desire a blessing from God upon those, that had carried themselves more friendly or comfortably to him in the time of his distress, then others had done. As for the following words, the Lord will deliver him in time of trouble, and so on to the end of the third verse, I conceive they are meant of him that considereth the poor, and are added to make good what he had said concerning the bliss of such a man, and to show how abundantly God would reward him: yet they may be understood of the poor afflicted man; and so indeed they are understood by the most of our best Expositors, namely, that they are added as by way of confuting the unjust censures that are usually passed upon such a poor man; the world is ready to judge him accursed of God; but there is no ground for this, for on the contrary, the Lord will deliver him in time of trouble, &c.

Vers. 3. The Lord will strengthen him upon the b • d of languishing, &c.] That is, The Lord will comfort and support him in his sickness, and at length restore his strength again: thou wilt make all his bed in his sickness ; that is, thou wilt give him ease and rest, and afford him all things requisite for his refreshing, as is done for a sick man when his bed is made soft by turning it (for it is in the Hebrew, thou wilt turn his bed ) and by stirring and tumbling the • eathers up and down, bolster, pillow, head, feet, everywhere, that there may not be a hard place left in it. But yet many Expositors understand this more generally, as a figurative expression of the comfort and support which God affords such a man in any distress whatsoever. Because men in great distress and heaviness of spirit are wont to cast themselves down upon their beds, and there to lie like men half dead, hence are these expressions, The Lord will strengthen him upon the bed of languishing ; that is, when he is cast down under any sore affliction, the Lord will support and help him, and not suffer him to sink under that pressure: thou wilt make all his bed in his sickness ; that is, thou wilt allay and asswage his sorrows, thou wilt comfort his conscience, and give him inward quiet of mind; as when one gives ease to a sick man by making and turning his bed. Yea some take it thus too, that God would turn his bed of sickness to a condition of strength and health.

Vers. 4. I said, Lord be merciful unto me, heal my soul, &c.] As if he had said, I have provoked thee by my sins to bring this misery upon me; therefore be merciful and be reconciled unto me, and heal my soul, that is, heal me; see the Notes Psal. 6.2, 4, and 16.10: preserve my life, and save me from this distress I am in; for I have sinned against thee : as if he had said, Seeing I acknowledge my sin, have mercy upon me, and heal me; or, Seeing thou only hast brought this upon me because I have sinned against thee, whether should I go but to thee only to be healed? Or it may be understood of a spiritual healing; Heal my soul, to wit, of the sorrows wherewith it is wounded for my sins; or, Heal my soul by pardoning me; for so this expression is used, 2 Chron. 30.20, and so also in that clause Esa. 6.10. lest they see with their eyes, &c. and convert and be healed ; which is expressed by our Savior thus, Mark 4.12. lest at any time they should be converted, and their sins should be forgiven them. However the drift of inserting these words here I conceive is this; Intending to show, as he doth in the following verses, how far his enemies were from considering of his condition as they ought to have done, he premiseth this, that he did not flatter himself in his sickness or distress, but acknowledging his sin, craved mercy at God's hands; but yet his enemies dealt most unmercifully with him.

Vers. 5. Mine enemies speak evil of me, &c.] To wit, such as hated him, and were his professed enemies, because they were curbed by the strictness of his government: When shall he die, and his name perish? See the Note Psal. 9.5.

Vers. 6. And if he come to see me, he speaketh vanity, &c.] That is, When mine enemy cometh to visit me in my sickness or distress, he speaks nothing but falsehood and flatteries, (see the Note Job 31.5.) to wit, in that he pretends to be sorry for me, and to comfort me, and to tender me his advice, and to do for me any office of love in a friendly manner: his heart gathereth iniquity to itself, to wit, either 1. by adding sin to sin, in that he covers over his malice with such horrid hypocrisy; or 2. by inventing and contriving all the several ways he can to ensnare me, or do me some mischief, thereby seeking to satisfy and please his corrupt lusts and affections; or 3. (which I like the best) by observing all he can in me, and drawing what he can from me, and so laying all up together in his mind, as the ground of his unjust surmises and censures concerning me, or of encouraging himself with hope of my ruin, or of plotting some mischief against me: when he goeth abroad he telleth it ; that is, he acquaints his companions, for their encouragement, with all that he had observed in me, or with that iniquity, those unjust surmises, he had gathered concerning me, or the wickedness he had plotted against me.

Vers. 7. All that hate me whisper together against me. ] That is, Both mine open and secret enemies; or, both he that came thus to visit me, and his companions, to whom he imparts his counsels.

Vers. 8. An evil disease, say they, cleaveth fast unto him, &c.] That is, an incurable disease, or an irrecoverable mischief hath so seized on him, that he can never be rid of it. Yea, because it is in the Hebrew, a thing of Belial cleaveth fast unto him, many Expositors hold, that hereby is meant some disease or mischief, that God had brought upon David in a way of vengeance for some horrid wickedness he was guilty of; as if he had said, An evil disease or mischief with a vengeance doth now cleave fast unto him.

Vers. 9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me. ] That is, hath insolently and ungratefully, and in a most reproachful and contemptuous manner risen up against me, and abused me, when I was in an afflicted and dejected condition. For in this phrase of lifting up his heel against him, he seems to allude to a beasts kicking at his master by whom he is fed, or the custom of men's spurning at or trampling upon those that are cast down on the ground, in a way of despite and contempt. It is probable that David meant this of Ahithophel, or of some other that was in special favor with him; yea it may be meant of many, the singular number being put for the plural. But yet because David was a type of Christ, and Christ in his sufferings was a pattern of all the faithful, and doth indeed suffer in all his members, our Savior affirms that these words were fulfilled in Judas his betraying him, Joh. 13.18. that the Scripture may be fulfilled, He that eateth bread with me, hath lift up his heel against me. And though some conceive that Christ did omit the first words, mine own familiar friend, in whom I trusted, purposely because Christ did from the beginning know that Judas would betray him, Joh. 6.64. and could not therefore trust in him; yet I do not see but that the whole verse was appliable to Judas, and was intended by our Savior, though he only mentioned the last words; and that because Christ chose him to be one of his disciples, his constant household attendants, whom he termed his friends Joh. 15.15. and did always carry himself friendly to him, as to the rest, washing his feet amongst others, and terming him friend, even when he came to betray him, Matth. 26.50. friend, wherefore art thou come? (as indeed his kissing of our Savior did also carry an outward semblance of friendship on his part) and because it was indeed a matter of trust, at least in the judgment of others, that the word of reconciliation and power to work miracles should be committed to him, that he should be admitted to such a familiar converse with Christ, and that he should be peculiarly trusted with the bag, Joh. 12.6.

Vers. 10. But thou, O Lord, be merciful unto me, &c.] As if he should have said, Though so many do either openly or by secret treachery seek my ruin, and though they now confidently conclude I shall rise up no more; yet do thou, Lord, show me mercy: and raise me up that I may requite them ; that is, that I may punish them according to their demerits, as by turning them out of his court, or by some such public dishonor. But however this he desired, not out of any thirst after private revenge, but out of zeal for God's glory, and the welfare of the godly in the land; and as knowing that by his place, being the supreme magistrate, he was bound to punish all evil doers.

Vers. 11. By this I know that thou favourest me, because mine enemy doth not triumph over me. ] This may be understood as an expression of David's in the time of his sickness or distress; as if he had said, By this I know well that thou favourest me, because mine enemies I am assured shall not prevail over me. But rather I conceive that it is added by way of rejoicing for his deliverance, (the Psalm being composed by him when God had recovered him, or at least when he was in a way of recovery) professing that hereby he was confirmed in the assurance of God's love to him, or more particularly of God's good will in appointing him to govern his people, because he had not suffered his enemies to triumph in his ruin.

Vers. 12. And as for me, thou upholdest me in mine integrity, &c.] Some understand this of the safety and prosperity of his outward condition, which the word integrity in our Translation will not well bear. It is meant therefore of the integrity of his heart and spirit; thou upholdest me in mine integrity, that is, because of the justice of my cause, and because of mine uprightness; or rather, in the midst of all these trials, thou hast kept my heart sincere towards thee, and hast not suffered me to turn aside out of the right way. And settest me before thy face forever; that is, thou hast taken me to be one of those whom thou dost singularly favor (and hast therefore chosen me to attend and serve thee in that Regal power thou hast conferred upon me; see 1 Kings 10.8.) whom thou wilt have in continual remembrance, over whom thou wilt still keep a watchful eye, that as thou hast at present, so thou mayest still upon all occasions deliver me and preserve me, and whom thou wilt admit to enjoy thy blessed presence forever in heaven.

Vers. 13. Blessed be the Lord, &c. Amen and Amen. ] This word Amen, subjoined in the close of any prayer, signifies both an earnest desire that what is prayed for may be, and a firm believing that so it shall be. And whereas the Hebrews divide the Psalms into five books, (which yet Luke speaks of as one entire book, • earming it the book Psalms, Act. 1.20.) here they end the first book. And indeed with the like close of Amen and Amen, and Hallelujah, all the other do likewise end; as may be seen in the end of Psal. 72, 89, 106, and 150.

PSALM XLII.

The Title. TO the chief Musician, Maschil, &c.] See the Notes upon the Titles of the 4. and 32. Psalms: for the sons of Korah, who were singers in the Tabernacle and Temple, 1 Chro. 6.22, 31, and 2 Chro. 20.19. and so this Psalm was composed for them, and delivered to the master of their quire, and that in David's days was Heman, 1 Chro. 6.33. It may indeed be read also Maschil of the sons of Korah: and therefore some conceive that the eleven Psalms which have this Title, were composed by some of the sons of Korah, either in the Babylonian captivity, or at some other time, perhaps in David's days; which some judge the more probable, because they conceive it to be that Heman of the stock of Korah, who is mentioned 1 Kings 4.31. amongst those men of eminent note whom Solomon excelled in wisdom; and that Solomon is the rather compared with him, because Solomon also excelled in poetry, and composed many Songs, as this Heman also did. But for that, see the Note there. I rather conceive it was composed by David for the sons of Korah : and because he complains of so long absence from the house of God, some think it more probable that his exile in Saul's days, then when Absalom drave him from Jerusalem, was the occasion of composing this Psalm. But for this, see the Note Psal. 43.1.

Vers. 1. As the heart panteth after the water-brooks, so panteth my soul after thee, O God▪ ] Not being so much grieved for the loss of his goods, honors, or other outward contentments, as for his absence from God's house, he compares his earnest desire to enjoy God's presence in his Ordinances, to a harts panting or braying after the water-brooks ; because the heart being of a very hot and dry constitution, is usually exceeding thirsty, especially in summer, or when she is hunted, and dwelling in the deserts where there is little water, doth therefore the more earnestly pant and bray after the water-brooks to quench her thirst; and (say some) to save herself also from the hounds that pursue her.

Vers. 2. My soul thirsteth for God, for the living God, &c.] Who is the fountain of life, Psal. 36.9. the fountain of living waters, Jer. 2.13. abundantly refreshing those that come to him. When shall I come and appear before God? to wit, in his Sanctuary. And this implieth also his hope, that in due time God would bring him thither.

Vers. 3. My tears have been my meat day and night, &c.] To wit, either 1. because with abundance of tears, gliding down his cheeks, his mouth was so filled, that he might swallow them like meat; or at least because God gave him, as I may say, his belly full of weeping; and therefore elsewhere in a like expression there is express mention made of the plenty of tears, Psal. 80.5. Thou feedest them with the bread of tears, and givest them tears to drink in great measure: or 2. because he did as duly weep as he did eat his meat, yea his tears were usually mingled with his meat, according to a like expression Psal. 102.9. I have eaten ashes like bread, and mingled my drink with weeping : or 3. because forsaking his meat he gave himself wholly to weeping, that was instead of his food: or 4. because it was pleasing and delightful to him, and did strengthen and revive him, as meat doth a hungry man. While they continually say unto me, Where is thy God? as if they should have said, Hath not that God whom you served so zealously, and on whom you relied with such confidence, forsaken you at last? And thus, which grieved David most, the name of God was dishonored.

Vers. 4. When I remember these things, I pour out my soul in me, &c.] That is, Giving the reins to my grief, I pour out my sorrow in tears and complaints, &c. see the Note 1 Sam. 1.15: or rather, I die and faint away with grief; see the Note Job 30.16. As for those words, when I remember these things, though some would have them referred to that which follows, concerning his former resorting freely to the house of God; yet I conceive they must necessarily be referred to what he had said before, both concerning his absence from and his longing after God's presence in his Sanctuary, verse. 1, 2. and likewise concerning his enemies upbraiding him therewith, verse. 3. Only indeed in the following words, he makes his former liberty the reason why the remembrance of those things was so bitter to him; for, saith he, I had gone with the multitude, &c.

Vers. 5. Why art thou cast down, O my soul, &c?] To wit, with grief? for heaviness in the heart of man maketh it stoop, Prov. 12.25. Hope thou in God, for I shall yet praise him for the help of his countenance, that is, the help afforded me by his gracious presence, or by his looking favourably upon me; implying that if God would but show himself, or look favourably upon him, it would be enough. Yea I conceive that this expression he the rather useth, because as by his being driven from God's Sanctuary, the place of God's special presence, the Lord did as it were hide his face from him; so by bringing him back thither, he hoped the Lord would again look favourably upon him. And this he opposeth to that bitter taunt of his enemies, where is now thy God ?

Vers. 6. O my God, my soul is cast down within me, &c.] See the former Note: therefore will I remember thee from the land of Jordan, that is, the land beyond Jordan; and of the Hermonites, that is, the people inhabiting by Hermon, a mount in the utmost North-east bounds of the land of Canaan (yet because Hermon was a long track of hills, some conceive that those hills are here called the Hermonites (as those mountains that divide Germany and France from Italy are called the Alps) and that they are mentioned thus in the plural number, because David at several times hid himself sometimes in one of these hills, and sometimes in another:) from the hill Mizar ; which might be some hill in those parts not mentioned elsewhere in the Scripture; or, if we read it, from the little hill, as it is translated in the margin of our Bibles, it may be meant of the hills in the South of Judea, which were little hills in comparison of Libanus and Hermon on the North and Northeast (and so the utmost bounds of the land of Judea are mentioned both on the East, North and South) or of mount Hermon, and that he calleth it, though a great mountain, a little hill, in respect of Zion, which he so greatly magnified for its spiritual dignity, or with relation to the farthest part of Hermon, where the hills are but little. However the meaning is doubtless this, that being cast down for his forced exile from God's Sanctuary, to cheat himself herein, even where he was farthest distant from it, from the farthest parts of the land, whither he was glad to retire, he would remember God, to wit, either 1. as looking towards the Tabernacle, and by faith in spirit representing to himself God's gracious presence there, whilst he was absent in body; or 2. as remembering the great things that God did for his people, when he first brought them into the land of Canaan, in those places without Jordan, where he then wandered up and down and hid himself; as namely their victories over Sihon and Og, &c. or 3. as remembering God's power, faithfulness, goodness and promises.

Vers. 7. Deep calleth unto deep at the noise of thy water-spouts. ] As if he had said, When thou dost with great terror break forth in displeasure against me, divers and many overwhelming calamities do fall upon me, as if they did call and invite one another to come, that they might all together violently rush in upon me, or that they might follow thick and close one in the neck of another; even as when great slouds or showers of rain do break in upon men, and are in danger to overwhelm them: and therefore he adds, all thy waves and thy billows are gone over me. By God's water-spouts are meant the showers of rain, which come pouring down from heaven, see the Note Job 38.25. (whereto comparing his troubles, he covertly acknowledgeth that they came all from God) and the noise of these water-spouts is the noise that these showers of rain make, when they fall down upon the earth, or the claps of thunder that are with and before these showers. And as for that first clause, Deep calleth unto deep, either he alludes therein to the mighty floods of rain pouring down from the clouds above, and the streams breaking forth from the fountains of the great deep beneath, one calling upon the other as it were, that they might together overwhelm a poor creature; or to the overflowing of several rivers, after such rains, whose waters by that means come together, as if they had called upon one another that they might meet in one; or rather to the waves of the sea, that come tumbling in together, or follow close one upon the neck of another, as if each wave invited another; or else to the many mighty breaches that will be in the sea in a tempest, whereinto one after another the ships seem to sink, as if they should never rise up again, as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels, according to that of the Psalmist Psal. 107.26. they mount up to the heaven, they go down again to the depths; their soul is melted because of troubles.

Vers. 8. Yet the Lord will command his loving kindness in the day time, &c.] That is, He will effectually assure my heart of his love; or rather, He will with authority and power send deliverance and blessings, the fruits and manifestations of his loving kindness to me. The like expression we have Deut. 28.8, and Psal. 44.4. and the ground of it is, because if God wills anything to be done, it is enough; and because both the angels and all other creatures are ready as it were at God's command to help his servants: and in the night his song shall be with me ; see the Note Job 35.10: and my prayer unto the God of my life ; to wit, either by way of praising God for that his mercy, or by way of seeking farther to God upon the encouragement of that he had already done for him. Yet some understand this last clause to be added in this sense, that till God did command his loving kindness in the day time, &c. he would follow God with his prayers, the known means of obtaining mercies from him.

Vers. 9. I will say unto God, my rock, Why hast thou forgotten me? ] See the Notes Deut. 32.4, and Psal. 13.1.

Vers. 11. I shall yet praise him, who is the health of my countenance. ] Thus he calls God, either 1. because God was ever his present and apparent help, whom by the eye of faith he did still behold, and by experience did find ready at hand to help him, and to cause him to see his salvation; or 2. because to him only he was to look in expectation of help; or 3. because the help that he knew God would afford him would cheer up his countenance, and clear it from shame and weeping, and enable him to hold up his head, and show his face amongst men, with courage and comfort.

PSALM XLIII.

Vers. 1. JVdge me, O God, and plead my cause, &c.] That is, Clear mine innocence, and deliver me from mine enemies; see the Notes Deut. 32.36, and Ps. 35.1. against an ungodly nation, to wit, Saul and his wicked crew, or rather Absalom and his conspirators. And accordingly we must understand the following clause, O deliver me from the deceitful and unjust man, either indefinitely, as spoken of all his unjust and treacherous enemies, or particularly of Saul, who often pretended fair to him, when he sought his ruin; or rather of Ahithophel, a man of noted subtlety, or Absalom, who had cunningly stolen the hearts of the people from him, and pretended a sacrifice at Hebron, when he meant to rise up in rebellion against him: For this seems most probable, because he speaks verse. 3. of going to God's holy hill, to wit, mount Zion, where the Ark was not in Saul's time: unless we will say, that though David penned this Psalm with reference to his exile in Saul's days, yet he used that expression, because he penned it after he was settled in the throne, and had removed the Ark to Zion; which seems not so probable. However, doubtless he mentions the ungodliness, injustice and deceitfulness of his enemies, thereby to move God to pity and help him.

Vers. 2. For thou art the God of my strength. ] That is, the God that givest me strength, and art my strength. See the Note Exod. 15.2.

Vers. 3. O send out thy light and thy truth, &c.] That is, Manifest thy loving kindness and favor to me to the cheering of my heart, by sending me help, and directing me what to do, that so I may come again to thy house, where I may enjoy the light of thy presence, Word and Ordinances, and the truth of thy promises may be made good unto me. See the Notes 2 Sam. 22.29. Esth. 8.16. Job • 9. • . and Psal. 27.1. Yet some would have the accomplishment of God's promises to be all that is desired in these words; O send out thy light and thy truth, that is, By doing what thou hast spoken, cause the light of thy promises to shine forth clearly, which now seem to be obscured and overclouded. As for the following clause, let them lead me, let them bring me unto thy holy hill and to thy tabernacles, though some hold this is meant of the hill whereon Kiriath-jearim stood, whether the Ark was removed in the days of Samuel, 2 Sam. 7.1. yet I rather take it to be meant of mount Zion, for which see the Note above verse. 1. and that he speaks of God's tabernacles in the plural number, either 1. because the Ark was removed to several places before it came to be settled in the Temple; or 2. because the • ent or tabernacle which David pitched for the Ark, and the tabernacle which Moses built, were in two several places all David's time, see 1 Chro. 16.37, 38, 39; or 3. because the tabernacle consisted of two parts, to wit, the holy place and the most holy.

Vers. 4. Upon the harp will I praise thee. ] See the Note Psal. 33.2.

Vers. 5. Why art thou cast down, O my soul? &c.] See the Notes Psal. 42.5, 11.

PSALM XLIV.

The Title. TO the chief Musician for the sons of Korah, Maschil. ] See the Note upon the Title Psal. 42. By many passages of this Psalm it seems probable, that it was not composed by David (because the people of Israel were never in his days in so sad a condition as is here described) but that rather it sets forth their condition in the Babylonian captivity, or afterwards under the persecution of Antiochus Epiphanes in the days of the Maccabees, and was therefore composed by some of Korahs posterity, or some other holy man of God that lived in those times. Yet there are some learned men that do rather think it was composed by David, and that to represent the calamitous condition of God's people by reason of the oppression of the Philistines, and other neighbouring nations, even from the days of Samson unto his time: which indeed is very likely, if not most probable.

Vers. 1. We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, &c.] In the name of the whole Church the prophet here mentions what had been by tradition from their fathers reported to them, to wit, what work he did in their days: where the singular number is put for the plural, what work, that is, what great and glorious works he did in those times; or else it is meant of that great work particularly, of putting the Israelites into possession of the land of Canaan, of which he speaks in the following verse, How thou didst drive out the heathen with thy hand, and plantedst them, &c. see the Note 2 Sam. 7.10.

Vers. 3. Thine arm and the light of thy countenance. ] That is, thy favor. See the Notes Numb. 6.25, 26, and Psal. 4.6.

Vers. 4. Thou art my king, O God, &c.] That is, Thou, who hast formerly done such great things for thy people, art my king ; (it is the people of Israel that here speaks as one man, as being all united in body) therefore as a king command deliverances for Jacob ; for which see the Notes Psal. 42.8, and 20.1, and 24.6.

Vers. 5. Through thee will we push down our enemies, &c.] See the Notes Deut. 33.17: through thy Name, that is, through thy help, see the Notes, Psal. 20.5, 7. will we tread them under that rise up against us ; that is, we should subdue them with ease, and use them with contempt, if thou wouldest assist us.

Vers. 7. And hast put them to shame that hated us. ] See the Note Psal. 40.14.

Vers. 9. But thou hast cast us off, &c. and goest not forth with our armies. ] To wit, as our Captain, to help us against our enemies. He may seem herein to allude to that ancient custom of carrying out the Ark with them in their wars.

Vers. 11. Thou hast given us like sheep appointed for meat, &c.] And not reserved for breeding or for wool. The meaning of this expression is, that God had brought them into such a condition, that they were in the power of their enemies, as sheep are in the hands of the butcher, being no way able to resist them, slaughtered every day, or in imminent danger to be slaughtered, no man making any conscience of taking away their lives; and as if God esteemed them a people good for nothing, but to be devoured with delight by their enemies: and hast scattered us among the heathen ; and so those that were not slain, were sold for slaves.

Vers. 12. Thou sellest thy people for naught, &c.] What is meant by God's selling his people, see in the Note Deut. 32.30: But by selling them for naught here is meant, either that they were sold amongst the heathens at a poor, base price, for little or nothing as we use to say; or that they were given up to their enemies, as a thing of no value; or that, whereas when men sell anything, they use to receive a valuable price for it, God had parted with his people, and received nothing for them; which some think is also intended in the following words, and dost not increase thy wealth by their price : as if they had said, Thou gettest nothing, but only loosest by the bargain, in that thou hast lost the people that were thy portion and inheritance, and hast not taken any other people in their stead; yea in that the people to whom they were sold, did not yield him any acknowledgement, nor did him any homage, as a recompense for his loss. But indeed others understand this last clause, and dost not increase thy wealth by their price, either 1. as intimating at what a low rate they were sold; God did not do as men use to do, that seek to enhaunce the price of what they sell, making what trial they can to see who will give most: or 2. as implying, that God had not done it with expectation of some greater benefit, that might redound to him hereafter; as those that when they sell not for present money, do sell at the dearer rate: or 3. that God suffered their enemies to have them upon what price and condition they pleased, in that he made them not pay dear for their conquest, but suffered them to subdue them so easily, without any considerable loss or damage to themselves. But however, observable it is, that whilst they call themselves still God's people, Thou sellest thy people for naught, there is therein an intimation of their hope, that yet for all this God would at last remember the interest he had in them.

Vers. 14. Thou makest us a by word among the heathen, &c.] See the Note Deuter. 28.37: a shaking of the head among the people; see the Note Job 16.4.

Vers. 15. My confusion is continually before me, &c.] That is, It is ever in my mind, that I can never forget it; or, I am continually an eye and ear-witness of that which overwhelms me with confusion, to wit, the reproaches of their enemies: and the shame of my face hath covered me; that is, my face is full of shame and blushing; or, I am so ashamed, that I dare not look up, and am loath men should see me.

Vers. 16. For the voice of him that reproacheth and blasphemeth, &c.] To wit, not us only, but even our God also: by reason of the enemy and avenger; see the Note Psal. 8.2.

Vers. 17. Yet have we not forgotten thee, &c.] To wit, by forsaking the true Religion to please our enemies: and this is alleged as another argument to move God to help them.

Vers. 19. Though thou hast sore broken us in the place of dragons, &c.] That is, though thou hast sorely afflicted us, in a place of horrid terrors & desperate dangers, being continually in the power of men, fierce and cruel as dragons. He alludes to those dens and wildernesses, which were usually the habitation of dragons, as was that great and terrible wilderness Deut. 8.15. which the Israelites went through, wherein were fiery serpents and scorpions; and to the same purpose also is the following clause, for even therein likewise there may be an allusion to the dreadful darkness of those dragons dens: and covered us with the shadow of death, concerning which see the Notes Job 3.5, and Psal. 23.4.

Vers. 20. If we have forgotten the name of our God, &c.] That is, if we have forgotten our God, to wit, by any defection to their Idol-God's; see the Note Psal. 5.11.

Vers. 21. Shall not he search this out? &c.] That is, If this we had done, it could not have been hid from God; and he therefore knows that it is not so; to him we appeal. Or, If we had done this, God would have known it, and would have called us to an account for it; the temptation of God's seeming to have forsaken us would not have excused us, and therefore we durst not do it. For he knoweth the secrets of the heart ; and much more such open defections to Idolatry.

Vers. 22. Yea, for thy sake are we killed all the day long, &c.] That is, So far are we from any such apostatizing from thee, that for thy sake, and the constant profession of thy truth, are we continually afflicted and martyred: (and this he alledgeth also to move God thereby to plead their cause.) And indeed the sufferings of the faithful, both in Babylon and in the days of the Maccabees, were for their constancy in the true Religion; and therefore doth the Apostle urge this place to encourage Christians in their sufferings, Rom. 8.36. we are counted as sheep for the slaughter : see above verse. 11.

Vers. 24. Wherefore hidest thou thy face, and forgettest our affliction, &c.? To wit, notwithstanding we have not forgotten thee, as they had said before verse. 17. see the Note Psal. 13.1.

Vers. 25. For our soul is bowed down to the dust, &c.] That is, Through the heavy weight of our afflictions, we are brought down to the lowest degree of misery; or we are as dead men ready to drop into the grave: see the Notes Psal. 6.5, and 22.15. Our belly cleaveth unto the earth, that is, we are no better then dead men; or, we are irrecoverably cast down and trodden underfoot. Yet some would have this understood of their falling down on the ground, and lying there till their bellies seemed as it were to be glued to the earth, by way of humbling themselves before the Lord.

Vers. 26. Redeem us for thy mercies sake. ] That is, thereby to manifest and magnify thy mercy; or, because thou art merciful. And thus though they had before alleged their integrity, verse. 17, 18, 19; yet now for the procuring of help, they plead nothing but God's mercy.

PSALM XLV.

The Title. TO the chief Musician upon Shoshannim, for the sons of Korah, Maschil. A Song of loves. ] See the Note upon the Title Psal. 42. The last words, a song of loves, show that the Psalmist, whoever it was, composed this Psalm, as an Epithalamium or marriage-song. Now though the Apostles testimony Heb. 1.8, 9, that what is said here verse. 6, 7. is spoken of the Messiah, be a sufficient proof, that the main scope of this Psalm is to set forth the love of Christ and his Church, Christ the Bridegroom, and the Church his spouse and bride, as they are called Joh. 3.29. (and therefore indeed there are some passages in the Psalm, as in verse. 2, 6, and 16, which cannot properly be applied to any but Christ) yet I hold it most probable, that it was also written with respect unto Solomon, (as a type) and his marriage with the daughter of Pharaoh (of which see the Note 1 Kings 3.1.) and that because there are many passages, that seem clearly to allude at least thereto, as is evident verse. 8, 9, 10, &c. and because it is much like the Canticles or the Song of Solomon, and as it were an Epitome of that. So that I conceive it is called A song of loves, not as some would have it, because it sets forth the love of God to his Jedidiah, (of which see the Note 2 Sam. 12.25.) but because it celebrates how lovely Solomon and his bride were to be to each other; but especially the spiritual love of Christ and his spouse the Church. As for that word Shoshannim, To the chief Musician upon Shoshannim, thereby doubtless is meant, either some song that began with this word, to the tune whereof this Psalm was to be sung; or some musical instrument that was to be used in the singing of it. And because the word seems clearly to be formed of an Hebrew word that signifieth six, it is most probable that thereby is meant six-stringed instruments; or, as some would have it, instruments whereon were many engravings of lilies, which are six-leaved flowers. And indeed some Interpreters, because of that derivation of the word, do thus translate it, upon Shoshannim, that is, upon lilies: and that either as in reference to their wedding garlands, that were made much of lilies; or as intending by these lilies, Christ and his Church, who are indeed often for their sweet and beautiful graces, and for their flagrant love one to another, compared to lilies, as Cant. 2.1, 2. I am the rose of Sharon, and the lilly of the valleys, As the lilly among the thorns, so is my love among the daughters.

Vers. 1. My heart is enditing a good matter, &c.] That is, matter of singular excellency, pleasure and delight. The drift of this preface was to show, that the argument of this Psalm was concerning great and high mysteries; it was not meant merely of an earthly mortal prince, but of a person of far greater excellency, and contained those things, which being read with understanding must needs be pleasant and delightful, asswaging the sorrows and cheering the hearts of those that read them. It is in the Hebrew, My heart boileth or bubleth up a good matter, and this expression seems to intimate, that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdom, and even leaping for joy at the consideration thereof, he was stirred up with such a fervent desire to declare these things, that he could not forbear to pour them forth with plenty of words. I speak of the things which I have made, that is, the verses which I have made, or rather, the things which I have expressed in this my poem, concerning the king, to wit, Solomon, but chiefly the King of kings, the promised Messiah. As for those last words, my tongue is the pen of a ready writer, that is, a quick writer, or a short-hand writer, or a ready expounder of the law, see Ezra 7.6. they seem to imply, 1. that he should write and speak nothing, but what came from his heart; 2. that his pen and tongue were guided by the Holy Ghost, as the pen is by the hand of the writer; 3. that he did with much alacrity and readiness of mind write and utter what the spirit did dictate to him; and 4. that he did it not after much study and meditation, but by the present and speedy prompting of God's spirit. Yea some would have it also imply the elegancy of his speech, because those that write most neatly do not stay long upon the drawing of their letters, but write with a ready and a nimble stroke.

Vers. 2. Thou art fairer then the children of men, &c.] Here the Bridegroom is extolled 1. for his beauty; this being one thing which makes a man amiable in the eyes of his spouse, and which usually procures a prince favor amongst his people, If we refer it to Solomon, it must be taken as a poetical expression of his surpassing comeliness, namely, that he was fairer then any other person. But understanding it of Christ, whom doubtless the Psalmist did chiefly intend, it must be referred to that spiritual beauty, whereof the prophet speaks Isa. 33.17. Thine eyes shall see the king in his beauty : for herein Christ, though true and very man (which is here implied) did surpass all the children of men; 1 ^st , in that he was also true and very God; 2 ^lie , in that he was free from the least stain & blemish of sin, holy, harmless, undefiled, separated from sinners, Heb. 7.26; 3 ^lie , in that he was adorned with the gifts and graces of God's spirit in all excellency and perfection, far above all other men whatsoever, for in him were hid all the treasures of wisdom and knowledge, Col. 2.3. he was full of grace and truth, Joh. 1.14. neither did God give the spirit by measure unto him, Joh. 4.34; and 4 ^lie , in that his life was so transcendently just and holy. And therefore though in other respects, namely in regard of his humbled and low estate and passion, that was true which the prophet spake Isa. 53.2. he hath no form nor comeliness; and when we shall see him there is no beauty that we should desire him : yet in regard of this spiritual beauty, he excelled all the children of men. And 2. for his eloquence, grace is poured into thy lips. For by grace in the lips is meant speech or power of speaking so, as may procure grace and favor amongst men, which we call speaking with a grace, according to that Eccles. 10.12. The words of a wise man's mouth are gracious, that is, procure great favor and acceptance: or, that may work grace in others, that may minister grace unto the hearers, as the Apostle speaks Eph. 4.29. and then this phrase of pouring forth this grace into his lips doth imply, both that it was plentifully poured forth upon him, & that it did abundantly flow forth from him. Now though this was indeed eminent in Solomon, insomuch that all the earth sought to Solomon to hear his wisdom, 1 Kings 10.14. yet was it far more clearly accomplished in Christ, both in regard of the matter of his teaching, the glad tidings of salvation in the sweet and precious promises of the Gospel; and also in regard of its mighty efficacy in working upon the consciences of men, especially in his own personal teaching; whence it is said, that all bare him witness, and wondered at the gracious words that proceeded out of his mouth, Luk. 4.22. that he taught them as one having authority, and not as the Scribes, Mat. 7.29. and that never man spake like him, Joh. 7.46. As for the last clause, therefore God hath blessed thee forever, some conceive that it holds forth the effect of those glorious endowments he had before spoken of, namely, that upon those two grounds, because of his beauty and the grace of his lips, therefore God had blessed him forever, by conferring upon him an everlasting kingdom, according to that Joh. 10.17. Therefore doth my Father love me, because I lay down my life, &c. and that Phil. 2.8, 9. He humbled himself, &c. wherefore God also hath highly exalted him, &c. But others (and I think better) take this to be added, as the cause of those endowments formerly mentioned; therefore, that is, in conferring these excellent gifts upon thee, God hath blessed thee forever, God's blessing being the cause of conferring them upon thee for the perpetual good of thy people; or, therefore, that thou mightest excel all others in thy beauty and the grace of thy lips, and mightest work these things in others, God hath blessed thee forever.

Vers. 3. Gird thy sword upon thy thigh, O most mighty, &c.] Here the Bridegroom is extolled for his regal dignity, or for his prowess and power in military affairs, which is a great ornament to kings, that are exalted of God for the preservation of their kingdoms. Only it is expressed in a poetical manner, as by way of encouraging him to make use of, and to show forth his power; Gird thy sword upon thy thigh, that is, Take unto thee thy royal authority; or, show forth thy prowess and royal power, and arm thyself, for the subduing of the elect, the defense of thy people, and the vanquishing of thine and their enemies. For the sword is here mentioned, as the ensign of regal power, as it is Rom. 13.4. or, as the arms whereby he should vanquish his enemies: and hereby, as we refer it to Christ, is meant the word of God, that sharp two-edged sword which comes out of the mouth of Christ, Rev. 1.16. As for the last words, with thy glory and thy majesty, they import as much as if it had been said, as becomes thy glorious estate and majesty; or, whereby, as the ensigns of thy prowess and regal power, thou mayest appear glorious and full of majesty, and so become renowned and famous, not only amongst thine own subjects, but even amongst thine enemies also, and mayest defend thy majesty and dignity against all principalities and powers whatsoever.

Vers. 4. And in thy majesty ride prosperously, &c.] That is, Go on successfully in the exercise of thy regal power, and in conquering and subduing all thine enemies. And indeed because Solomon lived in so great peace, it is evident that this was principally meant of one greater then Solomon, even of Christ, and so implied a prophesy, that he should proceed on with wonderful speed and success, and that for a long time together (for so much that word ride prosperously doth import) in vanquishing Satan, and in conquering and subduing the world by the ministry of the Gospel. As for the following words, because of truth and meekness and righteousness, some conceive that these are spoken of, as the chariot whereon he should ride in triumph, and become glorious and renowned in the world. However I conceive they do clearly affirm, that as by these Solomon should prosper in the exercise of his regal power, and become a glorious King, (and not only by outward pomp, much less by violence, injustice and oppression, as many other princes sought to do) according to that Prov. 20.28. Mercy & truth preserve the King, and 16.12. the throne is established by righteousness : so also much more that Christ should prosper and prevail, first, by truth, that is, his faithfulness in making good his word to all that rely thereon, and by the truth of the Gospel revealed wholly by him; secondly, by meekness, causing him not to disregard the meanest, and to spare & pardon his bitterest enemies, when they submit themselves to him, see Za. 9.9; and thirdly, by righteousness, both in being exactly just to all in the administration of his regal power, and also by bringing in that everlasting righteousness Dan. 9.24, whereby sinners are justified before God, yea and by making his subjects also inherently righteous. Yet some hold that truth and meekness and righteousness are here mentioned, not as the means whereby he should prevail, but as those things for the maintenance whereof his power should be employed.

And thy right hand shall teach thee terrible things. ] That is, By thine own almighty power, without any help from others, thou shalt accomplish those things wherein thou shalt be terrible to thine enemies. For this expression, that his right hand should teach him terrible things, seems only used to imply, either that by his power he should be enabled to do terrible things, because teaching enables men to do what they are taught; or that by his almighty power he should experimentally see what great and terrible things should be done by him.

Vers. 5. Thine arrows are sharp in the heart of the kings enemies, &c.] That is, in the heart of thine enemies, O king; which is added to intimate the reason of his prevailing, namely, because God had appointed him to be king over Zion. Now by his arrows are meant both first, the words of the Gospel, and the preaching thereof, which with great efficacy do pierce the hearts of men, (and it may well be, which some add, that it is said in the heart of the kings enemies, because the words of Christ, when they enter the hearts of men, are wont to stick and remain there) whence also is the like expression concerning Christ Isa. 49.2. in the shadow of his hand hath he hid me, and made me a polished shaft, &c. and secondly, the judgments wherewith he strikes his obstinate enemies. And accordingly we must understand the following clause, whereby the people fall under thee : to wit, either that by his judgments Christ should slay them; or that by his Gospel they should either be brought to fall down and adore him, and submit themselves to him, being thenceforth dead unto sin, and living unto righteousness, or else should be wounded mortally: for indeed to some they are the favor of life unto life, and to others the savor of death unto death, 2 Cor. 2.16.

Vers. 6. Thy throne, O God, is forever and ever, &c.] These words of the Psalmist in this and the following verse are alleged by the Apostle Heb. 1.8, 9. to prove the Godhead of Christ. And indeed though Princes are sometimes called God's, (of which see the Note Exod. 22.28.) yet because no mortal man is anywhere in the Scripture called God absolutely, it must needs be that the Psalmist did intend this principally of Christ. And the like may be gathered also from that which is said here concerning the eternity of his kingdom, and the exact righteousness of his kingdom; seeing Solomon sat not long on his throne, and towards the later end of his reign swerved strangely from his former righteousness. Yea because Solomon's kingdom was so soon shattered in his son Rehoboam, lest the faith of God's righteous servants, that had heard of the promise made to David concerning the perpetuity of his kingdom, should be staggered hereby, it is most probable that the Psalmist did here purposely seek to stablish their hearts, by putting them upon the expectation of a king that was to come out of that stock, but greater then he, whose throne was to continue indeed forever and ever.

Vers. 7. Thou lovest righteousness, and hatest wickedness, &c.] As Christ hath always manifested this in the righteous exercise of his regal power; so especially in his suffering the wickedness of his people (so much he hated it) to be punished in his own body, that so he might also satisfy God's justice, and present his people pure and spotless before him: therefore, that is, to this end, that thou mightest love righteousness, and hate iniquity, see the Note above verse. 2. God, thy God hath anointed thee with the oil of gladness above thy fellows. Now for the understanding of this, we must know that there may be herein an allusion, either to the ointment wherewith Solomon was anointed on his wedding day above his fellows, above his companions and Bride-men, as being far more precious then theirs; and which therefore may be called the oil of gladness, because it was used on a day of such gladness: or else to the oil wherewith he was anointed at his Coronation; called the oil of gladness, because it made glad not Solomon only, but the people also over whom he was to reign, see 1 Kings 1.39, 40; and wherewith it may be said that he was anointed above his fellows, both because he was exalted thereby above all his brethren, and because through the unction of God's spirit, which was signified thereby, he excelled all the Princes of the earth in wisdom, as is largely expressed 1 Kings 4.30, 31. &c. But however, principally no doubt this is meant of Christ, and his anointing with the Holy Ghost, according to that Act. 10.38. God anointed Jesus of Nazareth with the Holy Ghost and with power ; and that either with respect to his outward inauguration to his office at his Baptism, when the Holy Ghost came down upon him in the likeness of 〈◊〉 dove, Matth. 3.16. or to the superabundant pouring forth of the gifts of the Holy Ghost upon his human nature. And then this is called the oil of gladness, because as in the sign, oil was accounted an emblem of gladness, being much used in times of feasting and gladness, Psal. 23.5. Thou preparest a table before me in the presence of mine enemies, thou anointest my head with oil, my cup runneth over, and not only good to make the face to shine, but also to cheer the heart, Ps. 104.15, whence it is that the oil of joy is opposed to mourning Esa. 61.3: so in the thing signified thereby, the anointing of Christ with the Holy Ghost, was in Christ the cause of all the bliss & comfort procured by him for his Church, and being derived from him to the faithful, it is the spring of all their comfort and joy. As for those words, above thy fellows, they may be meant of Christ several ways: as that he was anointed with the oil of gladness, first, above all men partakers of the same flesh and blood with him; or secondly, above all Christians, who are made partakers of Christ, Heb. 3.14, and with him are partakers of the same holy unction, and of all the privileges he hath purchased for them, being made the sons of God, joint-heirs with Christ, Rom. 8.17, yea kings and priests unto God, as he is, Rev. 1.6; or thirdly, above all that were set apart by special calling to the regal power, as Moses, Joshua, David, Solomon, or any others. And indeed, considering that he was both God and man, that there was never man advanced to such an eminency of dignity, as to be both king, priest and prophet, and to have the preeminence therein above all, the King of kings, the chief priest and the chief prophet, and that he had such a fullness of the spirit, even without measure, so that all that have grace received it of his fullness, and so was superabundantly replenished with all the gifts and graces of the spirit in all perfection, it may well be said that he was anointed with this oil of gladness above his fellows.

Vers. 8. All thy garments smell of myrrh, and aloes and cassia, &c.] This may be meant of the ordinary royal attire of Solomon, which we may see was very gorgeous, by that which Christ saith concerning the lilies of the field, Matth. 6.29. to wit, that even Solomon in all his glory was not arrayed like one of these: or else of his nuptial attire, when indeed men were wont to be in their greatest bravery; see the Note Psal. 19.5. And then for the smell of these garments, either it may be intended to have been from that sweet and precious ointment, wherewith he was anointed king; or else rather from those perfumes made of myrrh and aloes and cassia, and such like aromaticks, wherewith they were wont in those countries very much to perfume their garments; of which see the Note Gen. 27.27. As for the following words, out of the ivory palaces, &c. the meaning must needs be, that when Solomon came out of his palaces adorned with ivory, his garments smelt of myrrh, &c. or that those his garments were brought to him out of his ivory palaces or wardrobes, where they had been laid in such spices and perfumes. For that the kings of Judah had such rich wardrobes, and treasuries for spicery and perfumes, is evident 2 Kings 20.13: and though we read in the story of Solomon only of a throne of ivory which he had, whereto the like was not made in any kingdom, 1 Kings 10.18, 20; yet because it was so usual in those times to adorn their houses with ivory, see 1 Kings 22.39. and Amos 3.15, it may well be thought that it was so also in Solomon's magnificent buildings. And then those last words, whereby they have made thee glad, are meant either of these palaces so sumptuously built; or rather of his perfumed garments; or of the spiceries, oyls and perfumes wherewith they were sweetened: and hereby they, that is, those that gave these things, or used them for Solomon's service, are said to have made him glad, either because they were brought as honorable presents chiefly from foreign countries; or because there is a virtue in such odoriferous things to cheer and revive the spirits of men, Ointment and perfume, saith Solomon himself, rejoice the heart, Prov. 27.9. But now for Christ, of whom these things are principally meant, first, by his garments smelling of myrrh, aloes and cassia are meant, either the humanity, the body and soul, wherewith his Godhead was veiled and covered as with a garment, (as indeed the soul also of man is in that respect said to be clothed with the body, 2 Cor. 5.2.) or else rather those royal and precious gifts and graces of God's spirit wherewith he was adorned, and the most perfect holiness and righteousness of his person and life; and wherewith also he is clothed in his members, both as his righteousness is imputed to them, and as from that fullness of grace that is in him there is grace derived unto them according to their measure, to make them also inherently holy and righteous: for these may be well said to yield a sweet smelling savor, either with respect to the sweetness of the doctrine of the Gospel, that bringeth the glad tidings of this righteousness for the salvation of men, refreshing afflicted consciences, and being the savor of life unto life to those that believe it, 2 Cor. 2.16; or else with respect to that amiable sweetness that was in his words & deeds, savouring of heaven, and of his royal dignity and riches, & which also is in some proportion in the graces and holiness of all his members, their prayers and praises, &c. or with respect to the same of Christ, procured by his holiness, and the great things that he hath done for his people, whereby his very name is become sweet and delightful to those that hear it, Cant. 1.3. Because of the savor of thy good ointments, thy name is as ointment poured forth; therefore do the virgins love thee ; or to the good esteem which the holiness of the Saints and members of Christ procures, a good name being better then precious ointment, Eccles. 7.1. Secondly, by the ivory palaces of Christ may be meant, 1. those out of which his sweet smelling garments of righteousness were brought, to wit, the pure and spotless humanity of Christ; which may be judged the more probable, because the body of man is frequently compared to a house or tabernacle, as in 2 Cor. 5.1, 2. and because Christ himself called his body a temple, Joh. 2.19; or 2. those out of which are brought the righteousness wherewith Christ is clothed in his members, to wit, the pure and holy Churches of Christ, or the holy, gracious and precious souls of the faithful; or 3. rather those out of which Christ the bridegroom came, to wit, out of heaven, and the bosom of his Father, Joh. 1.18. from whence he brought the Gospel to us. And thirdly, as that last clause, whereby they have made thee glad, respects Christ, it must needs be meant either of the delight he takes in the sweet conversation of his members, that by their piety and amiable walking, as Christians, they do even make glad the heart of Christ▪ or of the joy he takes in the sweet savor of the Gospel for the salvation of men, and the glory wherewith he is made glad in heaven upon his accomplishment of the will of his father.

Vers. 9. Kings daughters were amongst thy honorable women, &c.] Because it is said that Solomon had so many wives and concubines, 1 Kings 11.3, many expositors conceive that these are his honorable women here spoken of: yet withal they add, that by mentioning this, or by shadowing forth the conversion of the Gentiles hereby, the Spirit of God doth not approve this polygamy of Solomon's; but that only it is mentioned to set forth his exceeding state and magnificence, that amongst these he should have so many that were kings daughters; yea though by kings we mean only such petty kings, and presidents of countries and cities, as were in many places in those days. But I rather conceive that by these honorable women are meant his maids of honor, that he had to attend upon his Queen, or his Bride-maids, the friends of the Bride, invited to be of the solemn train of those that attended her on her wedding day; and that they were indeed of royal and Princely descent, and not called kings daughters (as some would have it) only because their carriage was so stately, and their attire was so gorgeous and princelike, that they shown as if they had been so many kings daughters.

Upon thy right hand did stand the Queen in gold of Ophir. ] That is, in cloth of gold, and that made of the purest gold; or so richly adorned with chains, bracelets, jewels of gold, together with a crown of gold upon her head, as if she had been all over covered with gold. And this is meant of Pharaohs daughter, that was beloved and honored by Solomon above all his wives, and therefore is said to stand at his right hand; see the Note Gen. 35.18. But now as these passages must be applied to Christ, 1. some hold that by his Queen is meant the Israelites that did first believe; and by his honorable women, the Gentiles that were afterwards converted, and as it were married unto Christ: 2. others by his Queen understand those that have wholly renounced the world, and given up themselves to Christ; and by his honorable women, those that being outward visible members of the Church, do know Christ better, and have some kind of affection to him, more then others that are not within the pale of the Church; but yet are not truly united to Christ, only they follow the Queen, till they attain a greater perfection with her: but 3. others, and I think upon best grounds, conceive that by these honorable women is meant the multitude of believers of several kingdoms and nations, who all have their honor from Christ, and do all honor the catholic Church; and that it is mentioned to the glory of Christ, that many of noble and royal descent should be of this number; and that by his Queen is meant the Church in general, the spouse of Christ: who is said 1. to stand at Christ's right hand, both because of the great love that Christ bears her, and because he hath imparted of his power and authority to her, and doth rule in and by the Church; and likewise because she is made a sharer with him in his kingdom and glory, Job 17.24. and shall be there exalted to the next degree of dignity to himself, even above the angels, (to which some add also, that her standing at Christ's right hand implies, her continuing constant to Christ;) and 2. to be in gold of Ophir, with respect to her rich attire of grace and good works here, and of glory in heaven.

Vers. 10. Hearken, O daughter, and consider, and incline thine ear, &c.] That is, hearken diligently to what thy husband shall say; or rather, to what I shall now say unto thee. Some conceive that this is spoken in the person of him that was to lead the Bride, and to give her to the Bridegroom, because such were wont to give advice to the Bride as they went along with her; and that by calling her daughter he intended no more, then if he called her young maid or virgin. But most take these to be the words of the prophet; and why he calls her daughter, see in the Note Psal. 34.11. Forget also thine own people, and thy fathers house ; that is, 1. never be troubled for parting with thy parents, friends, country and people, being honored with such a husband as thou art now to be married to; 2 ^lie , prefer him before all relations whatsoever, according to the law of marriage, Gen. 2.24; and 3 ^lie , abandon wholly that idolatrous and false religion wherein thou wert brought up, as if thou hadst never known it, and learn and embrace the true Religion professed amongst the people of God, to whom thou art now joined. And the pressing of this with so many words, Hearken, consider, and incline thine ear, is, because it is so hard to get men off from those corruptions and evil ways, which they have sucked in as it were with their first milk, and whereto they have been long inured. But now understanding this as spoken to the Church, these words, Hearken, O daughter, &c. may be understood as an admonition, that she should carefully attend the preaching of the Gospel, and be instructed thereby: and by forgetting her own people and her fathers house is meant, that all that give up their names to Christ, must 1. utterly renounce the devil, whose children all men are by nature; 2. abandon all those corruptions which they had brought into the world with them from the loins of their parents; 3. forsake all those evil courses and errors in religion, whereto they had been inured by corrupt education, and society with the men of this world, out of which they were taken; yea and as it respects the Jews, the forsaking of that legal worship formerly enjoined them; and 4. be willing to forsake all that is dear to them in this world, that they may cleave unto Christ, as wives do to their husbands, see Mat. 10.37. and Luk. 14.26. If any man come unto me, and hate not his father and mother, &c. he cannot be my disciple.

Vers. 11. So shall the king greatly desire thy beauty, &c.] And thus his love shall abundantly recompense the loss of thy father and former friends: for he is thy Lord, that is, thy husband and head, yea and thy Sovereign too; and worship thou him, that is, reverence and serve him, and yield him all due obedience. But now understanding this of Christ and his Church, her beauty is both the imputed righteousness of Christ, and that inherent holiness and righteousness wherein she is renewed after the image of God; and in the worship she is required to yield to him, even that divine worship is included, which is due only to God: the word ( him ) is emphatical, and worship thou him, that is, him and him only.

Vers. 12. And the daughter of Tyre, &c.] That is, the inhabitants of Tyre, see the Note 2 Kings 19.21. shall be there with a gift, that is, shall come to thy marriage, or to thy husbands court with great presents. And Tyre is here particularly mentioned, because it was the nearest and the most famous of all the cities of the Gentiles, a city most renowned in those times for navigation and traffick, and for her mighty wealth, and therefore likely to bring the most choice & curious presents; whence it is said of her, that she heaped up silver as the dust, and fine gold as the mire of the streets, Zac. 9.3. & she is called Isa. 23.8. the crowning city, whose merchants are princes, whose traffickers are the honorable of the earth ; see also Ezek. 28: & so this must needs be a great honor to Solomon, that so great and famous a city should bring presents to him, as by way of homage; and the alleging of it a strong argument to move his Bride to forget her fathers house. And to the same purpose is the following clause, even the rich among the people shall entreat thy favor : for if it must not be limited to the rich amongst the Tyrians, as some would have it, yet however it must be understood of seeking the favor of Solomon and his wife by presents and otherwise; and that this should be done by the rich and great ones of divers nations, even the Jews Solomon's own people being also included. And indeed we read of great presents that were brought to Solomon by the kings round about him far and near, see 1 Kin. 10.24, 25, though especially by the king of Tyre, 1 Kin. 5.1, &c. Now hereby, as it refers to Christ, is also intended, 1. that the Gentiles of every nation should submit themselves to Christ: for though this was literally accomplished in the conversion of many even of the inhabitants of Tyre, see Mar. 3.8. Act. 21.3, 4; yet here under this one particular all other nations of the Gentiles are comprehended. And 2. that amongst others many princes & nobles, & of the great & rich ones amongst the people, should seek to be admitted to be members of the Church; & that many more should protect & favor the Church, & many ways do her good, though they did not by a true faith submit themselves to Christ.

Vers. 13. The kings daughter is all glorious within, &c.] I see not why Solomon's Bride may not be called here the kings daughter with respect to her father the king of Egypt: yet in a manner all Expositors hold that this title is given her in reference to Solomon, and that his spouse is called his daughter, either because she was by him as it were begotten unto God; or rather with respect to the tender love he bare her. And then for this, that she is said to be all glorious within, the meaning of that is, either 1. that her chief glory consisted in this, that she was admitted to such a familiar privacy with the king; or 2. that when she sat in the inmost rooms of the kings palace, she was there in her greatest glory, because those rooms were most gorgeously set forth with all kind of bravery and glorious furniture; or 3. that she used to be gloriously attired, not only when she went abroad in public, but also when she stayed within, as being indeed adorned (which may be implied) only for the delight of the king, and not that others might gaze upon her; or 4. (which I like the best) that the inward virtues and endowments of her mind were her greatest ornament & glory. However, as it is spoken of the Church, who is both the spouse and daughter of Christ, the great king of the Church, by whom she is begotten again, and therefore called princes daughter Cant. 7.1, the meaning must needs be, that she is not glorious in the outward pomp and bravery of the world, the outward face of the Church being usually very miserable and afflicted; but only in the spiritual ornaments of the inner man, which are not apparent to the outward eye of men; being herein like a Bride within doors, whose bravery is not seen till she goeth forth to meet her husband: it doth not yet appear what we shall be, saith John, 1 Joh. 3.2. As for the last clause, her clothing is of wrought gold, see the Note above verse. 9.

Vers. 14. She shall be brought unto the king in raiment of needle-work, &c.] In these words, she shall be brought unto the king, some think the Prophet alludes to a custom in those times, to wit, that queens used not to come to their husbands unless they were sent for; see Esth. 4.11, and 5.2. But rather it is spoken in reference to the custom of leading the Bride to the Bridegrooms house: and accordingly in the next clause, the virgins her companions that follow her shall be brought unto thee, by those virgins are meant, not her handmaids, as some would have it, called her companions, only because they were always in her company attending upon her; but her bridemaids, that to honor her attended her on her wedding day, and are therefore called her companions, the same that were before verse. 9. called her honorable women : As concerning the spiritual meaning hereof, see the Note there. Only this I must add, 1 ^st , that by their being brought unto the king may be meant, 1. the bringing of the Church in general in to Christ, or the bringing of particular Christians into the communion of the Church by the ministry of the Gospel; & 2. the translating of them to be with Christ in his kingdom and glory, when both the living and the dead shall be caught up together in the clouds to meet the Lord in the air▪ and so shall we ever be with the Lord, 1 Thes. 4.17: & 2 ^lie , by the raiment of needle-work • or the embroider'd garment, wherewith the Church is adorned, is meant that variety of gifts and graces which Christ hath conferred upon his Church; because such garments use to be wrought with silks of divers colors and divers kinds of works: and 3 ^lie , that particular Christians are here called virgins following the Church, the Bride, that is, treading in the steps of the faithful in all ages that have gone before them, not so much because he speaks of the Gentiles, elect but not yet called, not yet brought unto Christ, but afterwards admitted into fellowship and communion with the Church of the Jews (which is the reason that some give for it;) as with reference to their purity and sincerity, and the uncorrupt profession they make of the faith of Christ, according to that of the Apostle 2 Cor. 11.2. I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

Vers. 15. With gladness and rejoicing shall they be brought, &c.] As is wont to be at weddings. Now though herein may be comprehended the rejoicing of God and Christ, & the holy angels for the conversion & salvation of the elect; yet I conceive it is chiefly meant of the spiritual rejoicing of all true believers both here and hereafter, Joh. 16.22. They shall enter into the kings palace : which may be spiritually meant both of the Church and heaven.

Vers. 16. Instead of thy fathers shall be thy children, &c.] To wit, in as great glory & renown as ever thy fathers were. Because these words in the Hebrew are in the masculine gender, Expositors for the most part take them to be spoken to the Bridegroom: yet considering that in other places terms of the masculine gender are used, where the Scripture speaks of women, as Nu. 27.7. & elsewhere, & especially that these words seem so clearly to have reference to that which was before said to the Bride, v. 10. forget also thine own people & thy fathers house, it must, I conceive, needs be yielded, that though we should take it, that the prophet here directs his speech to the Bridegroom, yet he meant that the Bride should take this which was spoken to him, as spoken intentionally to both jointly together; namely, that their children and posterity should become as great and glorious, as either of their Progenitours had been: which is more fully expressed in the following clause, whom thou mayest make princes in all the earth ; implying, that his dominions should be so far enlarged, that he might give several kingdoms to his children to inherit. It is true indeed that this promise, (which had a condition of obedience covertly annexed, as all temporal promises have) was not made good to Solomon and his Bride, because by their sines they forfeited this mercy: for besides that we read not that ever Solomon had any children by Pharaohs daughter, he had not any son that was a king but only Rehoboam, that succeeded him in the kingdom of Israel, and he through his own folly had soon the greatest part of his kingdom torn away from him. But hereby therefore it is evident, that this was principally spoken of Christ and his Church. Of Christ it may be understood thus: Instead of thy fathers shall be thy children, &c. as if he had said, Instead of thy Progenitours, O Christ, of the Jewish nation, of whom thou art descended, thou shalt have the Christian Church for thy children, being begotten again by thy word and spirit, according to that Heb. 2.13. Behold, I and the children which God hath given me, and that title given thee of old, the everlasting Father, Isa. 9.6. And then of the Church, who is termed the mother of all believers, Gal. 4.25. it may be understood thus: Instead of thy fathers, meaning their fathers after the flesh, or the Patriarchs, into whose stock the Gentiles being engrafted are become the seed of Abraham; shall be thy children, those believers whom thou shalt bring forth unto Christ in great abundance: see Isa. 49.18. And then for the following clause, whom thou mayest make princes in all the earth, as it implies the large extent of Christ's kingdom, so also the great dignity that Christ should confer upon his; first the twelve Apostles and their successors instead of the twelve Patriarchs, whom Christ calls children Joh. 13.33. and by whom he subdued the world, and gave laws unto all the nations of the world; and then also all other Christians whatsoever, who are made kings and priests unto God, Rev. 1.6. Not that Christ hath conferred upon them any civil power, (for even those that rule in the Church are as servants rather then Lord's) but that in Christ their head they are admitted to some participation of his spiritual and eternal kingdom; and by his Gospel, the scepter of his kingdom, which he hath left with them, they do, as it were, by his power and authority, subdue and govern the world, and shall one day judge it: see Matth. 19.28. Luk. 22.29. 1 Cor. 6.3.

Vers. 17. I will make thy name to be remembered in all generations, &c.] As if the prophet had said, By these things which I have made concerning thee, O king, as it is verse. 1. I will cause thy name to be remembered in all generations; which must needs be meant of Christ. And thus he foretells the constant preservation of the Psalms in the Church; and under the perpetuity of Christ's name, the stability and perpetuity of the Church is implied.

PSALM XLVI.

The Title. TO the chief Musician for the sons of Korah, &c.] See the Note upon the Title Psalm 42. A Song upon Alamoth ; see the Note 1 Chron. 15.20.

Vers. 1. God is our refuge and stength, &c.] See the Note Exod. 15.2. Ours, who are his people: for this Psalm seems to have been composed, by way of praising God for delivering Jerusalem out of the hands of many violent and mighty enemies, that sought her ruin.

Vers. 2. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea. ] That is, though there should be never such terrible alterations, confusions and desolations in all the kingdoms throughout the world, so that the whole world should seem to be turned upside down, and there should be no likelihood of any place of rest for the Church. But see the Note Psal. 23.4.

Vers. 3. Though the waters thereof roar and be troubled, &c.] That is, swell and rage; or be muddy and foul. However the meaning is this: though all the nations of the world do raise great combustions, even to the terror and endangering of many kingdoms and great ones in the world (for that may be intimated in the following clause, though the mountains shake with the swelling thereof ) and though they tumultuously assemble themselves together for the ruin of the Church, foaming out their own shame Jude 13. like the troubled sea when it cannot rest, whose waters cast up mire and dirt, Isa. 57.20. For by many waters in the Scriptures is often meant many people: see the Note Numb. 24.7.

Vers. 4. There is a river, the streams whereof shall make glad the city of God &c.] To wit, Zion; so called, because it was, as is added in the next words, the holy place of the Tabernacles of the most high, that is, the holy city, where the Ark was placed in a Tabernacle: see the Note Ps. 43.3. many Expositors hold that this is meant of the river Kidron, 2 Sam. 15.23, or of the the streams of Gihon or Shiloah, 2 Chron. 32.30, which flowed into that river, and then compassed half the city of Jerusalem: and accordingly that which is here said they understand thus; that whilst the whole world seemed to be in an uproar round about them, the inhabitants of Jerusalem, knowing themselves to be under the protection of the Almighty, did quietly rejoice in the pleasures which that little river yielded them, both by its watering the place & making it fruitful, & in the defense which it was to the city. And thus, they say, this little river is opposed to the raging waters, of which the prophet had before spoken, to wit, the tumult of their enemies round about them; and the delight they quietly took in the one, to the terrors that were threatened by the other: which they seek to make good by comparing this with a like place Isa. 8.6. where the Jews are blamed, for being discouraged with their seeming weak condition, desiring to strengthen themselves by the aid and power of the kings of Israel and Syria, as not thinking themselves safe under God's protection, under the expression of refusing the waters of Shiloah that go softly, and rejoicing in Rezin and Remaliahs son. But though there may be in these words an allusion to these brooks that watered Jerusalem; yet I doubt not but the river here directly intended, the streams whereof shall make glad the city of God, is the presence of God amongst them, who is the fountain of all good, and by whose beneficence just matter of gladness and joy was continually derived to them: and so in the following verse that which is here figuratively expressed, is clearly explained, There is a river, the streams whereof shall make glad the city of God &c. God is in the midst of her; she shall not be moved &c. for which see the Notes Psal. 16.8, and 21.7. Yea and because the ministry of the word, and the operations of God's spirit, are the chief evidences of God's gracious presence amongst his people; it may be figuratively applied to either of these, that they are the river, the streams whereof make glad the city of God : see Joh. 7.38.

Vers. 6. The heathens raged, the kingdoms were moved, &c.] Though some understand this last clause of the shaking of those kingdoms, by the avenging hand of God, that raged against his people; yet I rather take it, that both these clauses intend one and the same thing, to wit, that many nations of the heathens did in a rage rise up in a tumultuous manner against God's people. And then by way of opposition it follows, he uttered his voice : that is, the Lord thundered from heaven; or, the Lord promised deliverance to his people; or, he gave some manifest tokens of his indignation against them, and miraculously helped his people without any human means (for to this purpose the like expressions are used 2 Sam. 22.8. &c.) or, his will and command was that it should so be: and then, the earth melted, that is, the inhabitants of the earth, or the enemies that had as it were overspred the face of the earth, fainted and perished, and were gone in an instant. Now though this may be generally understood, as that which hath and doth befall the Church in all ages: yet more probable it is, that the prophet here speaks of some particular deliverance, which was the occasion of penning this Psalm.

Vers. 7. The Lord of hosts is with us, &c.] See the Note Gen. 2.1: the God of Jacob is our refuge ; see the Note Psal. 20.1.

Vers. 8. Come, behold the works of the Lord, what desolations he hath made in the earth. ] To wit, by the mighty havoc he hath made amongst the enemies, that from several countries were gathered together against his people. Now this also may be understood, either of the great works that God hath done for his Church in all ages; or of that particular, upon which this Psalm was composed.

Vers. 9. He maketh wars to cease unto the end of the earth: he breaketh the bow &c.] As if he should have said, By this which God hath done, you may see, that he can and doth, when he is pleased, put a full end to all the wars throughout the world. The expression is much like that Esa. 2.4. they shall beat their swords into plow-shares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.

Vers. 10. Be still, &c.] This is here inserted to show, that by those judgments fore-mentioned, which God had executed, he did in effect say to men, as is here expressed, Be still, and know that I am God: I will be exalted among the heathen, to wit, either by their submission to me, or by their confusion. And it may be spoken either to his own people, that they should quietly wait upon God without fear or murmuring, or troubling themselves to seek help elsewhere: or rather to his enemies, who worshipped false God's, that they should give over their rage against God's people; or that without any tumultuous disturbance of affections, they should seriously consider what God had done, and thereby know that the God of Israel was the only true God, against whom there was no contending: see the Note Psal. 4.4.

PSALM XLVII.

Vers. 1. O Clap your hands (all ye people) &c.] That is, all ye tribes of Israel (for so this expression is sometimes used, see Psal. (66.8. and Zach. 11.10.) or all ye nations of the world, For because of those words verse. 5. God is gone up with a shout, the Lord with the sound of a trumpet, it is probably conceived, that the solemn removing of the Ark, either by David or Solomon, which was done with much joy, with shouting and with the sound of a trumpet, 2 Sam. 6.14, 15. 1 Kings 8.3, &c. was the occasion of composing this Psalm: and because that was a shadow and type of the ascension of Christ into heaven, it must be principally understood of the joy of all nations therein.

Vers 2. For the Lord most high is terrible, &c.] To wit, to all that are his and his people's enemies. And this also is meant of Christ, whom God hath made King over all the earth; as is expressed in the following words, he is a great King over all the earth : see the Note Psal. 2.8.

Vers. 3. He shall subdue the people under us, and the nations under our feet. ] This may be meant of the nations round about, that were subdued by the people of God in the days of David, But especially it must be understood of the calling of the Gentiles: of whom the Israelites might say, that they were subdued unto them, and brought under their feet, either with reference to Christ, who was of the stock of Israel, and is the head of the Church; or because they were brought in by the Gospel preached by the primitive Church of the Jews, the Apostles and others, and so being joined to them were brought under the government of Christ amongst them, the branches of the wild olive-tree being graffed in amongst them, Rom. 11.17. for which see Isa. 2.2, 3, 4. And that this must be understood of this spiritual subduing of the Gentiles is evident, because the Psalmist speaks of such a subduing, as was to be matter of such exceeding great joy to the people that were subdued, as is expressed before verse. 1. O clap your hands, all ye people, &c.

Vers. 4. He shall choose our inheritance for us, &c] That is, Having taken us for his adopted sons and daughters, he will set apart for us that inheritance that he hath promised us. Now as this is spoken in reference to the Israelites, the inheritance here intended was partly the land of Canaan, which was never conferred upon them in the full extent as it was at first promised, till the days of David and Solomon (see the Notes Gen. 15.18.) but principally the kingdom of heaven, whereof Canaan was a type: But as it refers to the Church of Christ, both of Jews and Gentiles, it is only meant of heaven, that incorruptible and undefiled inheritance, 1 Pet. 1.4. unless we also include, that God will provide a place of habitation for his Church even here in this world. As for the following words, the excellency of Jacob whom he loved, we must know 1. that by Jacob may be meant either the Patriarch Jacob himself, (and the drift of the words is then to show, that the excellency that God did at first confer upon Jacob in the covenant that God made with him, was from him derived to the whole Israel of God) or else the seed of Jacob, see the Note Psal. 24.6. 2 ^lie , that it is either the land of Canaan which is here called the excellency of Jacob ; and that not so much because it was a land flowing with milk and honey, as because of Jerusalem, and the Sanctuary therein, in which God was present amongst them in his word and worship; for this is often termed the excellency of the Israelites, as Ezek. 24.21. Behold, I will profane my Sanctuary, the excellency of your strength, and the desire of your eyes, &c. Amos 6.8. I abhor the excellency of Jacob, and hate his palaces ; see also chap. 8.7. and Nahum 2.2: or else, the glorious condition that is prepared for God's people in heaven: or, more generally, all those glorious things which were promised to the Israel of God; as that they should be God's peculiar people, and that to them appertained the kingdom and priesthood and Temple, with all the glorious privileges of the Church. And 3. that those last words, whom he loved, are purposely added to show, that it was of God's free grace and love, that there were such excellent things designed for Jacob, according to that Rom. 9.13. Jacob have I loved, but Esau have I hated.

Vers. 5. God is gone up with a shout, the Lord with the sound of a trumpet. ] Some conceive that this is spoken in reference to that ancient manner of calling the people together in the time of the law, by the sound of trumpets; at which times it might be said, that God was gone up with a shout, &c. because thereby they were stirred up to honor God, and there God was present and entertained, as it were, amongst his people with joyful acclamations, as their Lord and King. But I rather take it to be meant, as is before noted verse 1. of the removal of the Ark (for which also see the Note Numb. 10.35.) and under that type, of the Ascension of Christ by his own power into heaven. For having spoken in the foregoing verse of the inheritance of the Saints in heaven, He shall choose our inheritance for us, he takes occasion from thence to speak of Christ's ascending thither in triumph, as a conqueror, having vanquished Satan, sin and death, and sent forth his servants to subdue the nations by the word of his Gospel. Yea and this of his being gone up with a shout, and with the sound of a trumpet, some understand of the solemn attendance and joy of the angels when he ascended into heaven; and that the rather, because it is said 1 Thess. 4.16. that the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, and Act. 1.11. it was said to them that were eye-witnesses of Christ's ascension, This same Jesus which was taken up from you into heaven, shall so come in, in like manner as ye have seen him go into heaven.

Vers. 7. For God is the kin of all the earth, &c] See the Note verse. 2. Sing ye praises with understanding ; that is, understanding and attending what ye sing; which indeed they only do, that are spiritually enlightened with the saving knowledge of God and of Christ. Yet some understand it of singing skillfully, and therefore render it, as it is in the margin, sing ye praises everyone that hath understanding. However observable it is, that these words, sing praises, are five several times repeated in this and the foregoing verse; to signify how vehemently desirous he was that this should be done, and that men should do it with all possible fervency, and that too constantly, and without ceasing.

Vers. 8. God reigneth over the heathen &c.] To wit, as having all nations under his power; see the Note also verse. 2. God sitteth upon the throne of his holiness, that is, his holy throne; which may be the Ark, or mercy-seat that covered it, according to that Psal. 99.1. The Lord reigneth, let the people tremble, he sitteth between the cherubims &c or else heaven, which Christ calleth God's throne Matth. 5.34. and where he sitteth at the right hand of God, having all power given him both in heaven and in earth.

Vers. 9. The princes of the people are gathered together, even the people of the God of Abraham, &c.] Some understand this of the heads of the Tribes, and the Nobles of the people, assembling together when the ark was to be removed by David or Solomon: see 2 Sam. 6.1.1 Kings 8.1. But doubtless, as the Psalm was intended as a prediction of Christ's ascension, these words must be understood of the coming in of many Princes of the Gentiles upon the preaching of the Gospel, to join themselves to the Church of the Jews, accounting it their greatest honor, not that they were princes, but that they were of the number of God's people; as indeed all that became Christians, were, thereby incorporated into the Church of the Jews, as the Apostle speaks Ephe. 3.6: who are rather here called the people of the God of Abraham, because that very name Abraham signifieth the father of many nations, see the Notes Gen. 17.4, 5. and to him that promise was made, In thy seed shall all the nations of the earth be blessed, Gen. 22.18. Only we must withal note, that the words in the Hebrew may be translated, as they are in the margin of our Bibles, The voluntary of the people are gathered unto the people of the God of Abraham, and so they must be understood of the voluntary coming in of the Gentiles, to join themselves to the Church of the Jews, according to that, Psal. 110.3. Thy people shall be willing in the day of thy power. As for the following clause, for the shields of the earth belong unto God &c. Some take it thus, that all the Princes of the earth are under the disposing power of God, and so no wonder though even their hearts are swayed by him to submit to Christ's scepter, whereby he is greatly exalted : for, say they, princes and magistrates are called the shields of the earth, because they are for the defense and protection of the people; as we see Hos. 4.18. her rulers with shame do love, Give ye, which is in the original, her shields with shame do love, Give ye. But others take it thus, for the shields of the earth belong unto God, that is, by God's providence the inhabitants of the earth are many ways defended, as by so many shields. And so they take this to be added, as that whereby the Gentiles should be moved to join themselves to the people of God, namely, that they might be under his protection, wherein God is greatly exalted.

PSALM XLVIII.

Vers. 1. GReat is the Lord, and greatly to be praised, in the city of our God, &c.] To wit, Because though God hath manifested his transcendent greatness throughout the world, yet above all he hath done this in Jerusalem, and in his Church, whereof Jerusalem was a type, as being the city of God, and the mountain of holiness ; of which see the Note Psal. 2.6: and though the men of the world would not see nor magnify this greatness of God, yet his people have always done it. Now from that which is said afterwards, verse. 3, &c. God is known in her palaces for a refuge; for loe the kings were assembled, &c. it is generally held, that this Psalm was composed upon occasion of some notable deliverance, which God had afforded the city Jerusalem, when the neighbouring kings had conspired against her.

Vers. 2. Beautiful for situation, &c.] Mount Zion is here said to be 1. beautiful for situation, not only because it had so pleasant a prospect, and was a place that yielded such delight in every regard, but also especially with respect to its beauty from the Temple, God's dwelling-place: and 2. the joy of the whole earth, not so much because those that resorted thither from far countries, were so much delighted with the goodly sight of the city and Temple; as because those that resorted thither to worship from all parts of the earth, as the Ethiopian Eunuch did Act. 8.27, were so exceedingly cheered thereby, and especially because the Gospel, that went out of Zion Isa. 2.3. was indeed the joy of the whole earth : 3. on the sides of the North ; which is so diversely expounded, that some hold the meaning is, that it was in the South of the city, by the side of the North, or opposite to the North; and others, which seems more agreeable with the words, that it was on the North side of Jerusalem, whence is that vaunting speech of the Assyrian, Isa. 14.13. I will sit also upon the mount of the Congregation in the sides of the North : and 4. the city of the great king, meaning the city of David, as it is called 2 Sam. 5.7, or rather the city of God, the great king of the world.

Vers. 3. God is known in her palaces for a refuge. ] That is, In the houses of this city built like palaces for the stateliness of them, God, as is well known, is the refuge of his people; they are not secured so much by their forts and bulwarks, as in other cities, as by the presence of God amongst them. Or by her palaces may be meant her very forts and bulwarks, which for their sightlinesse and beauty are called palaces, and so the words may imply, that God was the defense even of their fortresses and defensed places.

Vers. 4. For lo, the kings were assembled, &c.] That is, They have several times combined together against Jerusalem: as when the Philistine Princes, upon David's taking the fort of Zion, came up against him, and spread themselves in the valley of Rephaim, 2 Sam. 5.17, 18; and when the Ethiopians came against Asa, 2 Chron. 14.7; and when the Moabites and Ammonites and others invaded the land in Jehoshaphat's days, 2 Chron. 20.1, 2; and when the kings of Syria and Israel besieged Ahaz in Jerusalem, 2 Kings 16.5; and when Sennacherib sought to take the city in Hezekiah's time, who doubtless had many petty kings in his army, 2 Kings 18.17. Or it may be meant of someone of these in particular, which was the occasion of composing this Psalm. They passed by together, that is, they altogether vanished on a sudden; or rather, they marched on together to surprise Jerusalem.

Vers. 5. They saw it, &c.] That is, They saw the city, and so were amazed; or, they saw how wonderfully God appeared for the city, and so they marvelled, &c. that is, by this means they were astonished, and perplexed, and fled away.

Vers. 6. Fear took hold upon them there, &c.] That is, even whilst they were before Jerusalem, and so were even ready to besiege it, flattering themselves with assurance that they should take it, and striking the inhabitants with great terror, suddenly they themselves were surprzied with fear; or, when they began to turn their backs to escape away, fear took hold of them, and marred their flying: and pain as of a woman in travail ; that is, 1. suddenly, 2. in greatest extremity, 3. irresistibly, and 4. with a continual succession of griefs, even as throes come upon a woman in travail.

Vers. 7. Thou breakest the ships of Tarshish with an East-wind. ] That is, with a tempestuous wind; see the Note Job 38.24. And what is meant by the ships of Tarshish, see in the Note 1 Kings 10.22. Some would have them so called from Tarsus, a chief haven-town in Silicia, Act. 21.34: which cannot be, for it could not be three years voyage going thither and coming back, as it was with Solomon's navy that went to Tarshish, 2 Chron. 9.21. However, this here, I conceive, is spoken as by way of similitude, as if it had been thus; As thou breakest often the strongest ships that sail in the sea by some violent wind, so dost thou break in pieces the combined forces of thy people's enemies. Yet because there is express mention in 2 Chron. 20.2. that of that great army that invaded the land of Judah in Jehoshaphat's days, some came from beyond the sea, some conceive that this was spoken particularly with reference to the breaking of those ships. But the first exposition is the best; though I yield that it may be taken generally, that when ever God's people are invaded by sea, there, as well as by land, God appears for them, and doth often with his tempests break their ships in pieces.

Vers. 8. As we have heard, so have we seen in the city of the Lord, &c.] That is, What we have heard promised in thy word and by thy prophets, we have seen fully made good to thy people; and what we have heard thou hast done for our fathers, the same we have seen done for ourselves.

Vers. 9. We have thought of thy loving kindness, O God, in the midst of thy temple. ] This may be referred to the time after the deliverance, which God had afforded Jerusalem, whereof he had spoken before verse. 3, 4, &c. and then the meaning is, that they had remembered the loving kindness of God, and had praised his name for it. But most Expositors refer it to the time before that deliverance, as if he had said, Being in great straits and fears, we thought of thy loving kindness, and trusting therein, we waited patiently, and thou hast not failed our expectation. As for those last words, in the midst of thy temple, they are added, not to limit their thinking of God's loving kindness only to that place, as if they thought not of it anywhere but there: but 1. because that was the sign of God's dwelling amongst them as his people, and so hereby he would imply, that they thought of that love he bare them as his peculiar people, whereof the temple was a token and pledge; and 2. because there they heard out of his word of the tender love he bare them, and were by these thoughts stirred up and encouraged to pray unto him. But this, as the rest, must be especially applied to the Church, the true Temple of God.

Vers. 10. According to thy name, O God, so is thy praise unto the ends of the earth, &c.] Some make this a parallel place with that verse. 1. Great is the Lord, and greatly to be praised, and so understand it thus; that as God's Name is above all names, God infinitely excelling all the great ones of the world, so is his Name accordingly exalted with transcendent praise throughout the world. Others give the sense of the words thus; Thou art known, and accordingly praised unto the ends of the earth; or, where ever thy Name shall be heard, thou shalt be praised for thy wonderful works; or, where ever the fame of this great deliverance afforded thy people shall be spread, or generally the fame of all thy noble acts, accordingly shalt thou be praised throughout all the earth; or, which to me seems the best, that which thou hast revealed of thyself, thou dost indeed make good by thy glorious works, and so givest all the earth occasion to praise thee. Thy right hand is full of righteousness ; to wit, in regard of the many and many proofs thou givest of thy righteousness, by preserving thy people, and destroying their enemies; yea in regard that thou art holy and righteous in all that thou doest.

Vers. 11. Let mount Zion rejoice, let the daughters of Judah be glad. ] That is, the people of Judah, to wit, because of God's judgments on their enemies; see the Note 2 Kings 19.21: or the lesser cities, towns and villages of Judah, which were as daughters to the mother city Jerusalem; see the Note 2 Sam. 20.19.

Vers. 12, Walk about Zion, &c.] This is a poetical description of the continued splendor, stateliness and strength of the city Jerusalem; and so also under that figure, of the spiritual magnificence, the large extent and strength of the Church in the days of the Gospel. For this calling men to view her round about, was to imply either 1. that they should not find that there was the least breach made in her walls, or that her towers, bulwarks, or palaces were any way defaced, notwithstanding the late engagement of her enemies against her, see verse. 4, 5, &c. or 2. how beautiful, spacious, and for strength impregnable that city was. Yet is not this city thus represented, as if her ourward fortifications could make her invincible, but as appearing in these glorious signs of God's love and care and blessing upon her, to be the city God had chosen to dwell in, and thereby impregnable, as he had said before verse. 3.

Vers. 13. Consider her palaces, &c.] Some render it, Raise up her palaces, that is, highly esteem and commend them: but the translation in our Bibles best agreeth with the former expressions, Consider her palaces, to wit, how they stand still in their full beauty, or, how beautiful and strong they are: that ye may tell it to the generation following, to wit, how miraculously God hath preserved them; or how many and how splendid they are. And herein also (as some learned men observe) is covertly implied, that there was a time coming, when the beauty of that earthly Jerusalem should not be to be seen; that so we might expect, that what is spoken here of the beauty and perpetuity of that earthly Jerusalem, must be chiefly made good in that spiritual Jerusalem, the Church of Christ.

Vers. 14. For this God is our God forever and ever, &c.] As if he had said, This God, whom we assuredly know to be the only true God, who hath chosen Jerusalem to be his dwelling-place, and thereupon hath thus beautified and protected it, is our God, and so will be forever and ever: see Isa. 25.9.

PSALM XLIX.

Vers. 1. HEar this, all ye people, &c.] The scope of this Psalm being to show, that neither wicked men had any cause to glory in their prosperity, nor the righteous to be dejected with their adversity, because it concerned all men to know this, that they might not stumble at this seeming strange dispensation of God's Providence, as all naturally are prone to do, therefore he calls upon all to hear; and urgeth diligent attendance, that they should hear and give ear, to imply the excellency of what is here taught, and men's backwardness to learn it. Yea and there may be a prediction covertly hinted, that this Psalm should be preserved for the use of God's people of all nations.

Vers. 3. My mouth shall speak of wisdom, &c.] This he adds to stir up attention; the rather calling those things he meant to deliver wisdom and understanding, either to assure them, that however some things he should speak of might seem common and trivial, as that which he delivers here concerning the necessity of every man's dying, &c. yet in truth it was a great point of wisdom seriously to lay these things to heart; or else by way of opposing the judgment of worldly men, who count it the only wisdom to gather riches by any means whatsoever, whereas indeed (as here is shown) true wisdom teacheth to slight and vilify these transitory things: and the meditation of my heart shall be of understanding ; that is, I will utter nothing rashly, but what after serious meditation I shall find very useful to make men truly wise and understanding.

Vers. 4. I will incline mine ear to a parable ; &c.] What is meant by a parable, see in the Note Numb. 23.7. And by saying I will incline mine ear to a parable, he implies two things: 1. that he would deliver nothing but what God by his spirit did reveal to him, & so nothing but what was weighty and right; for he would hearken to the spirit instructing him, before he would undertake to instruct others; according to that Isa. 50.4. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned : and 2. that he would himself hearken to those instructions which he gave to others in this Psalm; for in this expression I will incline mine ear, he seems to allude to musicians, that are wont to bow their ears to their Instruments, to mark whether they be exactly tuned or no. I will open my dark saying upon the harp ; meaning in this Psalm, which he intended should be sung with a harp. And here he calls that which he had to deliver a dark saying, not because of the obscurity of the expressions, wherein he meant to deliver it, as is evident by that expression he useth, I will open my dark saying ; but to imply, that the things he meant to speak of were deep and profound mysteries, and such as to natural men would be dark riddles: such as is that which follows in the next verse, that a good man hath no cause to be afraid in the day of distress and trouble &c. So that the drift of the whole verse is, to show how deep and weighty the things were, of which he intended to speak.

Vers. 5. Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? ] This is that parable and dark saying which in the foregoing verse he promised to entreat of in this Psalm: and because he had said, that he would incline his own ear to hear what he delivered for the instruction of others, he propounds that which he meant to deliver in his own person, though he intended it should be received as a common truth, which might likewise be applied to any other of God's faithful servants; wherefore should I fear in the days of evil &c.? 1. By fearing here may be meant a man's being terrified at the apprehension of any approaching evil, or a man's being dismayed or discouraged at anything that seems strange or unreasonable to him, according to that verse. 16. Be not thou afraid when one is made rich &c. 2. By the days of evil may be meant, either the days of any affliction or distress or persecution, or the time of old age or death, or, as some would have it, the day of judgment. 3. By the iniquity of his heels is meant, either the iniquity of his own ways and works, the sinful courses wherein he had walked, (and some limit it also, to those unjust ways whereby he had supplanted others, and caused them to fall, according to that Joh. 13.18. He that eateth bread with me hath lift up his heel against me, ) and consequently the punishments which his evil deeds would bring upon him; or else the iniquity of his adversaries, in persecuting and pursuing him close at his heels, or in laying snares to entangle him. Now accordingly may these words be several ways expounded; Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? that is, Wherefore should I do anything to make myself rich and great in the world, or to help myself in any straits I fall into, which should afterwards overwhelm me with fear in the days of God's wrath, when the punishment of the evil I have done shall encompass and ensnare me, or pursue and overtake me? or 2. Wherefore should I suffer my heart to sink with fear in the days of any distress that befalls me, or when sickness and death shall surprise me, which I may well look upon as the fruits of mine own iniquities? as if he should have said, There is no cause why I should fear in such times of calamity and distress, yea though they were mine own iniquities that brought me to be ensnared and compassed herewith. And the reason of this is given afterwards verse. 15. to wit, because he was assured of God's love to him, and that God would in due time deliver him from all his troubles, yea even from the power of death itself, which wicked ungodly men could not expect; But God, saith he, will redeem my soul from the power of the grave; for he shall receive me Or 3. thus, (which I like the best) wherefore should I fear in the days of evil, &c? that is, when wickedness reigns, and ungodly men rage, seeking to ensnare me, and pursue me at the heels, when I am pressed or compassed about with afflictions and calamities, public or private, there is no cause why I should be dejected with fear; and that because (as is expressed in the following part of the Psalm) whilst mine enemies trust in outward perishing things, I trust in the Lord, who though he may suffer wicked men to persecute his righteous servants for a time, and that perhaps by way of correcting them for their iniquities, yet in due time he will not fail to deliver them, and to break the pride of their great enemies. This I conceive is the best exposition of the words: only I may add, that some conceive it is death which he terms here the iniquity of his heels, and that because to Christ and his members death is indeed no more, but the bruising of their heel, Gen. 3.15. 1 Cor. 15.55, 57.

Vers. 6. They that trust in their wealth, and boast, &c.] This is added as a reason of that which was implied in the foregoing verse, why the children of God should not do anything to enrich themselves, that should afterwards expose them to the fears which usually follow a guilty conscience in the days of evil; or why they ought not to be dismayed and troubled at the prosperity of wicked men, or to be afraid in the days of adversity, when ungodly great men do persecute and oppress them; namely, because riches are such vain things, and so unable to help those that have them in greatest abundance in the days of evil. They that trust in their wealth, to wit, as thinking themselves sufficiently defended thereby, and so securely despising the judgments of God, and undertaking in a manner whatever they please in the confidence of their great wealth; and so they that boast themselves in the multitude of their riches, that is, that are puffed up with their great estates, as if they had gotten all by their own policies and labor, &c. and so live in all pomp, pride and excess, despising and wronging others; alas, they trust and glory in a vain shadow, that can do them no good in an evil day, and they that fear their greatness are indeed afraid of a shadow, as is expressed in the following verses.

Vers. 7. None of them can by any means redeem his brother, &c.] To wit, from dying, as is expressed verse. 9; or from the power of death, when he is dead, by procuring that he may be restored to life again. And if a man cannot do this for his brother, much less can he do it for himself.

Vers. 8. ( For the redemption of their soul is precious, and it ceaseth forever. ] That is, Their soul is so precious, that nothing can be given of sufficient value for the ransom of it, and therefore there can never be any way found to redeem it.

Vers. 10. For he seeth that wise men die, likewise the fool and the brutish person perish, &c.] Some by wise men here understand those that have so much understanding, as to make use of their wealth; and by the fool and the brutish person, such as defraud themselves of the comfort they might take in their riches, and only hord up wealth that they may leave it to others: others understand by wise men, those that are spiritually wise and godly; and by the fool and the brutish man, such as are carnal wicked men; and thence they conceive are those different expressions, that the wise are said to die, but the fool and the brutish person to perish. But I understand the words rather in the most general sense, and conceive that the drift of them is to show, that death is the end of all men whatsoever; and that when that hour comes, they must all part with the wealth of this world, and leave it to others. And yet some understand that last clause, and leave their wealth to others, of leaving it to strangers, and not to their own posterity or family; according to that which is said elsewhere, Eccles. 6.1, 2. Luke 12.19. and Psal. 39.7.

Vers. 11. Their inward thought is, that their houses shall continue forever, &c.] That is, They verily think within themselves, that they shall dwell in their houses forever; or that their posterity shall continue forever, see the Note Exod. 1.21. or that the houses they build shall remain forever, which the following words and their dwelling places to all generations make the more probable. All these ways the words may be understood: and accordingly the drift and scope thereof may be, either 1. that these mighty men do carry themselves so, as if they thought they should live forever, yea though by daily experience they see the contrary; (for this aggravation of their brutishness is implied by subjoining this upon that which went before verse. 10.) or 2. that at least they expect, that their memory shall in their posterity and in their stately dwellings and great revenues be continued forever, and therefore they set their hearts upon these outward things: instead of seeking to assure themselves that their names are written in heaven, they are only solicitous to make their names famous upon earth; and therefore they call their lands after their own names, to wit, to perpetuate the memory of their names; as Alexandria was called of Alexander, and Cesarea of Caesar, &c.

Vers. 12. Nevertheless, man being in honor abideth not, &c.] That is, The man that is in honorable condition, but is brutish & wicked, and understandeth not, as is expressed afterwards verse. 20, continueth not in his honorable estate; if God doth not whilst he lives strip him of his worldly dignities, yet at least death will surely pull him down: he is like the beasts that perish; that is, in regard of the present life, which such men only mind, dying he passeth away as the brute beasts do; and then they are forgotten, as the beast is when it dies, and there is no more reckoning made of them then of beasts, that dying of themselves are left in the field as carrion to rot and putrefy. The first clause, man being in honor abideth not, was commonly by the ancients understood of the sudden fall of our first parents from that estate of honor wherein God at first created them. But the whole context shows that this cannot be here intended: the most that can be said herein is, that there may be a secret allusion to Adams fall, to wit, that as he continued not in his glorious condition, so neither do these wicked men abide long in their pomp and outward prosperity.

Vers. 13. This their way is their folly, &c.] That is, This their constant practice, to wit, in pursuing worldly riches and greatness, and seeking to perpetuate the memory of their names by their stately dwellings, &c. (for this refers to that he had said before verse. 11.) is no better then mere folly, or discovers their folly, however they account it a high point of wisdom: Or it may be referred to that which was said in the foregoing verse; This their way, that is, this which is the issue and event of their way, to wit, that they abide not in honor, but perish as the beast doth, is their folly, that is, manifests their folly. Yet their posterity approve their sayings: that is, though they by experience see the vanity and folly of these ways of their fathers, who after all their dreams of living here forever, and of the perpetuity of their names, die as others, and are buried in oblivion; yet they approve of their counsel and commands, whereby they advised them to mind these things chiefly (these are the sayings of their fathers which some conceive are here meant): or, they approve of their sayings, that is, in that they think and speak and do the same things, treading exactly in the steps of their fathers. For even the deeds of their fathers do proclaim what their judgments are, and therefore even with respect thereto it may be said, that their children do approve their sayings.

Vers. 14. Like sheep they are laid in the grave, death shall feed on them &c.] That is, As the silly sheep are by flocks driven into a narrow pin-fold or into the shambles, that they may be killed and eaten, being no way able to make any resistance, nor ever fearing any danger they are in: so shall these great ones, whom the whole world could hardly satisfy, be brought thick and threefold in great numbers, and lodged together in the narrow compass of a grave, under the power and tyranny of death; where, for all their former greatness and bravery, they shall be made worms meat, yea meat for the worm that never dies; death both temporal and eternal shall feed on them, and that forever, the wicked in hell being as the grass is to the beast, that still growing continueth still to be meat for it: And the upright shall have dominion over them in the morning ; that is, though they die as well as others, yet at the last day, the day of the general resurrection, which is as it were the morning, the dawning of that new day of eternal life which shall never have end, when all that sleep in the dust Dan. 12.2. shall awake and rise, and the darkness of the ignorance affl • ctions of this life coming to an end, the Saints shall behold Christ the sun of righteousness appearing in his glory face to face, they shall have dominion over these great ones, that had before in this life tyrannized over them, to wit, in and by Christ their head, whose footstool they must be made, according to that 1 Cor. 6.2. Do ye not know that the Saints shall judge the world? This I conceive is the meaning of this clause. Yet some understand it otherwise; and the upright shall have dominion over them in the morning, that is, they shall soon get the better of them, and be in a better condition then their great oppressors. As for the last clause, and their beauty (or strength) shall consume in the grave from their dwelling, the meaning is, that from their magnificent dwellings, where they had lived in so great pomp and state, they should be brought to the grave, where their glory and strength together with themselves should rot and consume away, their great wealth being no way sufficient to secure them. Yet some would have it to be understood thus, that the glory they had gotten from their stately dwellings should consume away; or that whilst they consume in the grave, their very dwellings by degrees do lose their names. But the first exposition is the best.

Vers. 15. But God will redeem my soul from the power of the grave, &c.] As if he had said, Though riches cannot redeem the rich, yet God will redeem me from the power of death, and from the grave, see the Note Psal. 16.10: for he shall receive me ; that is, of his own free grace he will receive me to himself, my soul at my death, my body at the resurrection. And thus David applieth that to himself, which in the foregoing verse he had affirmed of the righteous in general, and the upright shall have dominion over them in the morning.

Vers. 16. Be not thou afraid when one is made rich, &c.] That is, Be not dismayed nor overcome with fear, because of the power which such have to oppress the righteous; or, Be not dejected nor discouraged, as fearing whether God doth not favor such rather then thyself, because God prospers them whilst thou art afflicted.

Vers. 17. For when he dieth, he shall carry nothing away, &c.] And therefore 1. such a one is no way to be envied, since his bliss and life do perish together; and 2. there will be no longer any cause to fear them, because they will not in another world have any power to hurt, as here they had.

Vers. 18. Though whilst he lived, he blessed his soul, &c.] To wit, in that 1. he applauded himself for his happiness in his wealth and outward greatness, 2. he flattered himself with vain conceits of God's savor, and that he should still continue in his prosperous estate, and gave himself all the content and delight he could in the enjoyment of his plenty: and men will praise thee, when thou doest well to thyself ; that is, though others also extol thy bliss, and flattering thee do uphold thee in this folly, and confirm thee in these vain conceits, when thou makest much of and pamperest thyself. But now all this is supposed to be whiles he lived, implying, that when death came, that would soon confute all these vain conceits of the rich man, and that then his flatterers would praise him no longer.

Vers. 19. He shall go to the generation of his fathers, &c.] That is, He shall be gathered to the grave and Hell, whether his wicked progenitors are gone before him: they shall never see light; that is, they shall never more see the light of the living here, nor shall ever see the joys and life eternal of the Saints in heaven, but shall remain forever in outer darkness.

Vers. 20. Man that is in honor and understandeth not, is like the beasts that perish. ] To wit, both in life and death; see the Note above verse. 12.

PSALM L.

The Title. A Psalm of Asaph. ] Or, for Asaph, for he was one of David's chief Musicians, see the Notes 1 Chron. 25.1, 2; and withal a prophet, and composer of Psalms, as is evident 2 Chr. 29.30. of which see the Note Ps. 1.1.

Vers. 1. The mighty God, even the Lord hath spoken, &c.] The scope of this Psalm was, to inform the Israelites of old (and in them all mankind) how God required his people to serve and honor him, to wit, that he regarded not the outward ceremonial service, which himself had appointed, unless it were accompanied with that spiritual service of faith and new obedience, which was signified thereby; and so thereby to reprove that gross and destructive conceit, which prevailed so much in all ages amongst the Jews, that God would be pleased with his outward ceremonial service, without the other of obedience to his moral law: all which is evident by that passage wherewith the prophet doth close this Psalm, verse. 23. whoso offereth praise, glorifyeth me; and to him that ordereth his conversation aright will I show the salvation of God. Now to this end, in the beginning of this Psalm the prophet, as it were in the person of a Crier or Herald sent from God, doth proclaim and make known, that God, (whom for their greater terror herein he terms The mighty God ) would enter into a controversy with his own people about this, and not only plead this cause against them, but also as a judge from his tribunal pronounce sentence against them, and punish them even before all the world for this their gross hypocrisy. The mighty God, even the Lord hath spoken ; that is, he hath determined and made known, to wit, that which follows verse. 7, &c. that he would give sentence in this controversy, and judge his people for thinking to please him with the outward pomp only of external rites and sacrifices, Hear O my people, and I will speak, &c. and so this may have reference to the Lord's making known his mind herein by the Psalmist, that so what he delivers here might be received as an oracle from heaven: the Lord hath spoken, to wit, by me his messenger; and called the earth from the rising of the Sun unto the going down thereof, that is, all the inhabitants of the earth, or all the creatures on the earth, to wit, to be witnesses of this solemn judgment; which is added, to show the weightiness of the cause wherein God intended to give sentence, and for the greater confusion of his people, as implying that God would discover their hypocrisy before all the world. The expression used is much like those Deut. 4.26. and 32.1. Give ear O ye heavens, and I will speak, &c. concerning which see the Notes there. I know that some Expositors take this to be a prediction of the last judgment: and very many have taken it as a prophesy of the abrogation of the ceremonial law by Christ. The mighty God, even the Lord hath spoken, that is, Christ hath spoken by the word of the Gospel, and called the earth from the rising of the Sun, &c. that is, hath invited all mankind to the faith and obedience of that word of salvation. But I take the former exposition to be clearly the best; namely, that the words contain, rather an expostulation with the people of God in those times about the worship of God then enjoined, then a prophesy of the future kingdom of Christ. Because the most wicked amongst them were so prone to think, that they had done as much as needed to be done, if they had observed the rites of the ceremonial law, he not only tells them, that these without faith & purity of heart were nothing worth, but also assures them, that God would judge them for this, and would discover their hypocrisy before all the world.

Vers. 2. Out of Zion, the perfection of beauty, God hath shined. ] They that apply this 1 ^st part of the Psalm to the 1 ^st or 2 ^d coming of Christ, do accordingly understand these words, either of the Lord's glorious manifesting himself in the Church of the New Testament, the spiritual Zion, of w ^ch see the Note Ps. 2.6. & of the Gospels coming 〈1 page duplicate〉 〈1 page duplicate〉 forth at first out of Jerusalem, and then passing forth throughout the world; or of God's appearing from his heavenly Zion in great glory to judge the world. But I rather take it to be a description of the Lord's coming forth as a Judge, to pronounce sentence in that great controversy amongst his people, concerning the right performance of that service which he had required of them in the sacrifices and other external rites of the ceremonial law. And for the better understanding hereof we must note, 1. that because Zion was the place God had chosen for this service, therefore is God here described as coming forth out of Zion to give sentence in this cause; thereby to imply, that the judgment here passed tended not to the overthrow of the ceremonial law enjoined by Moses, but rather to its establishment in the right use of it, according as God here declares the true ends of those external rites to have been: and that whereas the carnal worshippers amongst his people would be ready to object, We know that God hath shined to us out of Zion, there he hath given us a law, and therefore nothing ought to be imposed upon us that is not there prescribed; this would no way help them, since by the very rule of that law God would judge them, according to that which our Savior in a like case said to the Jews Joh. 5.45. Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust : 2. that by that expression, Out of Zion God hath shined, the prophet intended, either to set forth the glorious majesty wherewith God would manifest himself in judging those that had corrupted his worship, alluding therein to the custom of Judges, that are wont to cloth themselves with glorious robes, when they are to sit in the judgment-seat; or else to imply, how clearly God would explain this doctrine concerning the ceremonial worship, so that there should be no obscurity in it, but everyone should clearly see how they ought therein to worship God: and 3. that Zion is here called the perfection of beauty, because there God had revealed himself to his people, and was worshipped by them, whilst all the world besides lay in dismal darkness.

Vers. 3. Our God shall come, and shall not keep silence, &c.] See the Note Exod. 14.14. As if he had said, Though God may a while forbear wicked men amongst his people, that think to delude him with mere formalities of outward services and sacrifices, yet in due time he will certainly appear, and will with great severity judge those that do this, for their gross perverting of his law; even with the same terror wherewith at first he delivered the law at Sinai, will he judge these men for their gross abuse of his law; which is clearly implied in the following words, A fire shall devour before him, and it shall be very tempestuous round about him. As for those words, Our God, in the first clause, either the prophet doth therein join himself with the true worshippers of God, implying thereby, that however the profaner sort derided those few that worshipped God in spirit and truth, yet their God would appear as a just judge to the terror of those that pretended themselves to be his people, but worshipped him not as his people were appointed to do: or else he speaks it in the name of the whole people of Israel, to assure them that even that God, whose people they professed themselves to be, and who had given them the law by the hand of Moses, would certainly judge them for corrupting his worship. How they apply these words that understand them of the first or second coming of Christ, as is before noted, we may easily conceive: for either they must be referred to Christ's proceeding against carnal hypocritical worshippers by the powerful efficacy of the Gospel, according to that the Apostle saith, 2 Cor. 10.3, 6; or else to that flaming fire wherein he shall appear when he comes again to judge the world.

Vers. 4. He shall call to the heavens from above, and to the earth, that he may judge his people. ] That is, He will call both heaven and earth, and all the creatures therein, to bear witness to his proceedings in the judgment he would pronounce against his people; intimating, that he would discover their cause so clearly, that if his people should not be convinced, the very heavens and earth and all the creatures therein should bear witness against them: see the Note above verse. 1. I know that some understand this, of God's calling the heaven and the earth to give up their dead at the last judgment, that they may be brought to stand before God's tribunal; or of their being called to bear witness to his majesty, when he should come in glory to judge his people; alluding still, as before, to the glory wherein God appeared at the giving of the law on mount Sinai: and others understand it of the creatures being subservient to Christ for the saving of his elect people, when he should come in the flesh, and abolish the ceremonial law. But the first exposition is far the best.

Vers. 5. Gather my Saints together unto me. ] Here the Lord cites as it were the parties before him, between whom there was a controversy concerning sacrifices and other outward rites of his worship. For by his Saints he means the whole people of Israel: and this title he gives them, either because they were all such by calling and outward profession (and so in regard of the wicked amongst them there may be a kind of Irony in the words, covertly taxing them for not being such as they professed themselves to be;) or because there were some holy ones amongst them, that did sincerely worship him, and so, for their sakes, though but a few, this honorable title is given to them; the denomination being taken from the better part, as when the Church with us, though a mixed company, is called holy. And then for that clause which is added, those that have made a Covenant with me by sacrifice, either it is spoken with reference to that solemn ratifying of the Covenant betwixt God and the people of Israel by sacrifices at mount Sinai, whereof we read Exod. 24.4, 8; or else rather more generally in relation to all the sacrifices they offered at all times, they being all seals of the Covenant betwixt God and them; according to the custom of those times, that when men made a Covenant one with another, they offered sacrifices to confirm their Covenant; and so this is added, to show the true end of sacrifices, which was to be seals of the Covenant which God had made with that people, and so thereby covertly to tax those, who minded not the Covenant, whereby they were bound every way to carry themselves to the Lord as became his people, but only contented themselves with the mere outward service of offering sacrifices. I know that some Expositors, that limit the word Saints to the holy 〈◊〉 amongst God's people, do accordingly also expound this clause, those that have made a co • enant with me by sacrifice, that is, those that have not rested in the mere outward service of sacrifices, but have also minded the covenant, whereof the sacrifices were a sign: and that others conceive it is added, with reference to the wicked hypocrites amongst them, those that have made a Covenant with me by sacrifice, that is, those that thought the covenant betwixt me and them was only about sacrifices; which therefore having given me, they concluded they had done enough, and that for this I was bound as by covenant to them. And so likewise for the first clause, Gather my Saints together unto me, some hold that the Jews, who had made a covenant with God that they would serve him with sacrifices, are here called to appear before Christ, determining the abrogation of the ceremonial law: and then others take it to be spoken to the angels, who at the day of the last judgment are to gather the elect together, Matth. 24.31. But the first exposition suits best with the scope of the Psalm.

Vers. 6. And the heavens shall declare his righteousness, &c.] As if he should have said, Though now this people carry it away with a great deal of confidence, as if they had fulfilled all righteousness in giving him the sacrifices he required of them, and so do obscure his righteousness by the mists of these frivolous pretences; yet when he shall appear to judge them, he will from heaven discover his righteousness, and make it manifest before all the world, that he was not satisfied with such external shows of service, whilst their hearts were profane and wicked. This phrase therefore of the heavens declaring his righteousness, doth either only imply the heavens bearing witness against this people, concerning the righteous sentence which God should pronounce against them, according to that which is said in the foregoing Notes verse. 1. and 4; or else it is used to imply (which is much to the same effect) how clearly the righteousness of God, in proceeding so against them, should be discovered. For because the light of the heavens discovers things to men, and that which from heaven is manifested all the inhabitants of the earth must needs see; therefore that which is made most clear and manifest is said to be revealed from heaven. Yet, I say, some too understand this of the clear revealing of the righteousness of God in the days of the Gospel; and others of the angels executing judgment upon wicked men at the last day, Matth. 13.39, 41. As for that last clause, for God is judge himself, it may imply 1. that it is no wonder therefore though the heavens be ready to serve him; and 2. rather, that whereas they had hated and despised the godly, when they had testified against their contenting themselves with the bare formalities of sacrifices, now they should not be able any longer thus to flatter themselves, because God himself would now decide this controversy by his sentence, who is the only just judge, from whom nothing can be hidden, who will not be corrupted, nor can judge unjustly.

Vers. 7. Hear, O my people, and I will speak, O Israel, and I will testify against thee. ] See the Note Deut. 4.26. Hereby the Lord implies, that his controversy with them was, because having by covenant taken the Lord to be their God, they had not carried themselves towards him as became his people; and that the main thing he always required of them was, that they should hear and obey his voice, according to that Jer. 7.22, 23.

Vers. 8. I will not reprove thee for thy sacrifices, or thy burnt-offerings, to have been continually before me. ] To wit, in that they were appointed to be offered every day. See the Note Psal. 40.6.

Vers. 11. I know all the fowls of the mountains, &c.] That is, They are mine, and provided for me; and therefore I can make use of them as I please.

Vers. 12. If I were hungry, I would not tell thee, &c.] As if he had said, If this could be, I need not require a sacrifice of thee; since all the creatures in heaven and earth are at my command.

Vers. 14. Offer unto God thanksgiving, &c.] As if he had said, Let that be the constant sacrifice thou offerest to God, without which indeed other sacrifices are nothing worth. And observable it is, that though these are expressed as the words of God to his people, yet he doth not say, Offer unto me thanksgiving, but, Offer unto God thanksgiving ; which is to imply, that upon this ground, because he was God, an infinite almighty spirit, it must needs be no better then gross folly to think, that he should be delighted with outward sacrifices. And pay thy vows unto the most High ; that is, thy vows of thanksgiving and obedience. See also the following Note.

Vers. 15. And call upon me in the day of trouble, &c.] Thus to the duty of praising God, he adds that of prayer also: and under these are comprehended also all the inward worship we owe to God, as faith in God, the knowledge, love and fear of God, &c. without which we cannot either praise God, or pray to God as we ought to do. And he expresseth particularly calling upon God in the day of trouble, either because then men are wont to pray most fervently; or to show, that in our greatest troubles we must still put our trust and confidence in God. Nor needs it seem strange, that praising God is in the foregoing verse set before prayer here, both because even when we come first into the world, we owe God a sacrifice of praise, were we able to give it, even for the mercies conferred upon us from our first conception, before any day of trouble can put us upon prayer; and likewise especially, because the acknowledgement of that glory which is due to God, as the fountain of all the good we can expect from God, is the very first spring of prayer: and therefore some understand the following clause, of glorifying God by prayer. But I rather take it thus; I will deliver thee, and thou shalt glorify me, to wit, by thanksgiving, and a holy life.

Vers. 16. But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? ] To wit, by pretending thyself to be one of my people, or by talking of my laws and covenant. And thus the Lord rejects not only sacrifices, but even the more spiritual services of praise and prayer, when the men that perform them are wicked. Some, I know, understand this of teachers and magistrates, and their urging God's laws and covenant upon others. But though this may be included, yet I do not think that the words are to be limited hereto.

Vers. 18. When thou sawest a thief, then thou consentedst with him, &c.] To wit, by joining with him therein; or at least by approving the evil of his ways: and hast been partaker with adulterers ; to wit, by living in the same uncleanness with them, or at least by conversing familiarly with such lewd persons. Some learned Expositors do, I know, understand both these peculiarly of those priests and judges amongst the Israelites, who for bribes were wont to justify thieves and adulterers that were brought before them, and so were partakers with them, according to that Isa. 1.23. Thy princes are rebellious, and companions of thieves; everyone loveth gifts, &c: and accordingly they also expound the following verse, Thou givest thy mouth to evil, and thy tongue frameth deceit, of the false and cunning pretences, wherewith they sought to hide and palliate their wickedness, when they proceeded so unjustly in judgment. But though these may be included amongst others, yet I see no reason why the words should be limited to these only.

Vers. 20. Thou sittest and speakest against thy brother, &c.] Those words thou sittest some refer to those that sit in the place of judgment, and there pass false and unjust sentences against their brethren; and others to the custom of idle persons, that when on their ale-benches or elsewhere they sit chatting together, are wont to slander their brethren. However it seems to imply, that when they spake evil of their brethren, they did it not out of sudden passion, but deliberately, and for a long time together.

Vers. 21. These things hast thou done, and I kept silence, &c.] See the Note above verse. 3. thou thoughtest that I was altogether such a one as thyself ; that is, one that could not know sins committed in secret, no more then thou canst; or rather, that I did approve of thy wickedness, and so consequently am as bad as thyself: but I will reprove thee, and set them in order before thine eyes ; that is, I will openly and clearly discover all thy sins particularly, and to thy confusion and shame will fully convince thee of them, and so make thyself to see that which now thou wouldest hide from me. The phrase that is here used, of setting his sins in order before his eyes, seems to imply, either that they should be as clearly discovered to him, as if he should see them fairly written in a rolle or catalogue before his eyes; or that they should be presented to his conscience, as witnesses to accuse him, or as soldiers to fight against him.

Vers. 22. Now consider this, ye that forget God, &c.] Thus God speaks of himself in a third person, purposely to put them in mind what a dangerous thing it was to despise God: and then in the following words, lest I tear you in pieces, and there be none to deliver, there is an intimation given, 1. that if they did not repent & turn to God betimes, it might be ere long too late; and 2. that such was God's power, that if he once began to take vengeance on them, none could deliver them.

Vers. 23. To him that ordereth his conversation aright, &c.] To wit, as one that truly fears me, and doth not only in an outward ceremonial service make a show of worshipping me, will I show the salvation of God, that is, the salvation promised shall be made good to him; I will save him both here, and eternally hereafter: and so it shall appear that he hath sought me in a right manner. Here again God speaks of himself in a third person, to express what he saith with the greater emphasis; To him will I show the salvation of God: as if he should have said, He shall find by proof, that it is not in vain to trust in me the great God of heaven, and to approve himself to me.

PSALM LI.

The Title. A Psalm of David &c.] See the Note upon the Title of the 6. Psalm: when Nathan the prophet came unto him ; one prophet to another, as when a physician is sick, and not able to prescribe physic for himself, other physicians come to visit him: after he had gone in to Bathsheba ; which was well-nigh a year, if not more, after his sin was committed with her; see the Note 2 Sam. 12.1. So that this is thus expressed, 1. to aggravate his wickedness, in continuing impenitent so long after he had fallen into such gross sins; 2. to magnify the Lord's mercy, in seeking to recover him out of his sin, that was so regardless of the Lord and his own soul; and 3. that hereby he might publicly acknowledge his sin to all the Church of God, that had been scandalized thereby.

Vers. 1. According unto the multitude of thy tender mercies blot out my transgressions. ] To wit, out of thy debt-book. And observable it is, 1. that it was not the putting by or removal of those grievous calamities, which Nathan had threatened should come upon him, 2 Sam. 12.10, 11, 12, that he so earnestly begs of God; but the pardon of his sins: and 2. that he pleads the multitude of God's tender mercies in reference to the multitude and the greatness of his sins, in regard whereof he could only comfort himself in the superabundance of God's grace. But why is David so earnest herein, since Nathan had already assured him, that God had pardoned him, 2 Sam. 12.13.? I answer, 1. because even where sin is pardoned, yet repentance is a duty on our part required; and 2. because it was necessary for the farther strengthening and the comforting of his grieved soul.

Vers. 2. Wash me thoroughly from mine iniquity &c.] That is, from the guilt of mine iniquity. For still he begs here, I conceive, for pardon, and not for purging and sanctifying grace, as some would have it. And by that expression, wash me thoroughly, (wherein doubtless he alludes to the ceremonial washings enjoined by the law) he again implies how exceeding filthy he judged his sins, and how dangerously he was defiled thereby.

Vers. 3. For I acknowledge my transgressions, and my sin is ever before me. ] That is, it comes upon every occasion into my thoughts, to the continual wounding of my soul: see the Note Psal. 50.21. Now this David alledgeth as a motive to move God to pardon him, and that upon two grounds: 1. because God had promised to pardon those that did thus acknowledge and confess their sins with truly broken and grieved hearts; and seeing therefore he openly registered his sin, to be read by all men, in this Psalm he desires that God would blot it out of his book: and 2. because this discovered that he did now heartily beg pardon of God, in that it proceeded from a soul continually afflicted and terrified with the remembrance of his sins, and all the aggravating circumstances thereof.

Vers. 4. Against thee, thee only, have I sinned, and done this evil in thy sight, &c.] These last words in thy sight are added, either 1. to imply that God judged it evil, according to that usual phrase in the Scripture, of doing that which was evil in the sight of the Lord : or 2. to intimate, that it was a wickedness very displeasing to God, there being in the phrase used an allusion to men, that are wont to discover their displeasure in their countenances when they are angry; which agreeth well with that which is said of this very sin of David's with the wife of Urijah, 2 Sam. 11.27. the thing which David had done displeased the Lord : or rather 3. hereby to aggravate his wickedness, that he had not feared to do that in the sight of the Lord, which he was very careful to hide from the eye of man. The greatest difficulty in these words is, why David should say, that he had sinned only against God, seeing the wrong that he had done to many by his sins was so notorious, as to Bathsheba, and Urijah, and those that were slain with him, and to all that he had drawn in to be instrumental to him in his sins, and that thereby took occasion to blaspheme, yea to the whole kingdom, who were by these foul sins exposed to God's wrath, and actually indeed involved in the miseries of a civil war, when Absalom and Sheba rebelled against him. Now though to this some answer, that David's meaning was, that God was the only Judge that could punish him for the evil he had done, and that because kings have no other tribunal above them, by which they can be tried and condemned; so that though when subjects sin, they may be said to sin against God and the king, yet when kings sin, it may be said of them in regard of their subjection to punishment, that they only sin against God: and others, that his meaning was, that God only knew the evil he had done; and so they would make this expression, Against thee, thee only, have I sinned, parallel with that Matth. 18.15. If thy brother shall trespass against thee, &c. that is, by a private offense, which thou only knowest: Yet I conceive the true answer is this; that these words, Against thee, thee only, have I sinned, and done this evil in thy sight, are to be taken as spoken not simply, but comparatively; as if he had said, Though I have many ways sinned against men, yet the wrong I have done to man is nothing in comparison of the wrong and dishonor and contempt I have done unto thee, O Lord; and so consequently my grief for the injury I have done to men, is nothing in comparison of the anguish I find in my soul for the offense I have committed against thy Majesty, and for despising thine eye that was upon me. And indeed by the like phrase the captivity of the Jews in Babylon is called an evil, an only evil, Ezek. 7.5. that is, the greatest evil that ever befell that nation. And this agrees fully with that acknowledgement David made of his sin, when Nathan charged him with it, I have sinned, saith he, against the Lord. Neither could anything be spoken, if we thus understand the words, that could tend more clearly to the aggravating of his sins, and the discovery of the danger of his condition, and consequently to make way to pardon, then this doth, to wit, that he had sinned against the great God of heaven and earth, that had done so great things for him: because this is indeed the greatest aggravation of all sin whatsoever, that it is an offense against God; and because from hence he could not but infer, that however his sins might be hidden from men, yet they could not be hidden from God; though man had no power to punish him, yet that could not free him from God's judgments; though men should excuse or extenuate his sins, yea though all the world should acquit and absolve him, yet enough it would be forever to wound his soul, that his own conscience told him he had sinned against God.

That thou mightest be justified when thou speakest, and be clear when thou judgest. ] 1. Some refer this to the first words of the Psalm, verse. 1, 2. Have mercy upon me, O God, &c. that thou mightest be justified when thou speakest, &c. that is, that it may be clearly seen, that thou art faithful and just in making good thy promises, (which may be referred either to the general promises made in the Word concerning God's pardoning penitent sinners, as that Deuter. 30.1, 2, &c. or to that particular promise God had made to David, of a perpetual kingdom, that should be settled on his seed) and be clear when thou judgest, that is, that men may not say when thou correctest thy servants, that thou dost not stand to thy promises. Again, 2. some refer these words to the clause immediately going before, Against thee, thee only, have I sinned, &c. that thou mightest be justified when thou speakest, and clear when thou judgest: for the clearing whereof they say, that this particle ( that) that thou mightest be justified, &c. doth not imply that this was the end of David's sinning, but that this was a supernatural event that followed thereupon; David doth not say, that he sinned purposely that God might be justified, but that this event did through the all-ruling providence of God follow upon his sinning against God, that God was justified in what he had spoken, and cleared when he judged. And if it be questioned, wherein God was justified and cleared by occasion of David's sin: to this they answer 1. that God's faithfulness was hereby singularly approved, in that notwithstanding David had provoked the Lord to displeasure, by committing such gross sins, yet God continued faithful in making good his promises to him, both those general promises of being merciful to him in his justification and salvation, and that more special promise of giving him a seed, that should have an eternal kingdom settled upon him, which was made good to him, yea and that too by Bathsheba, with whom he had sinned: or, 2. that God's justice and faithfulness was hereby manifestly set forth, in that though God failed not to make good his promises to him, yet withal he did also make good the evil he had threatened against him by the prophet Nathan, and was most just in bringing that evil upon him. So that whereas when David fell so foully, with whom God had made a covenant, that of his seed he would raise a Savior to his Church, some might be ready to cavil, that now there was no likelihood, that from a man thus fallen from the state of holiness a seed should be raised, by whom God's elect should be saved, and thus some blame might be charged upon God, for suffering one whom he had so highly honored, thus to fall; David here on the contrary professeth, that his sin was so far from being any just ground of the least aspersion that could be cast upon God, that rather by his sin the justice and faithfulness of God was the more clearly discovered. And that thus these words must be understood, they labor farther to prove, by Paul's alleging this Text Rom. 3.4. to prove that God was so far from being any way liable to be charged with failing in his promises made to the Jews, when he suffered the greatest part of them through their unbelief to fall short of the grace that had been promised them, that on the contrary his faithfulness was rendered the more conspicuous thereby; in that though the Jews had broken covenant with God, yet God was faithful in making good his promises to them, in that remnant which he reserved to himself, who did by faith embrace the grace that was tendered them in Christ. For hereby it appeared that God was so true and faithful, that the wickedness of men could not make void his faithfulness; and on the other side, that man was so false, that no faithfulness in God's dealings with him could keep him faithful to God. What (saith the Apostle) if some did not believe? shall their unbelief make the faith of God without effect? God forbid; yea let God be true, but every man a liar: as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. Where we must note, that though the last clause is rendered otherwise then it is here in the Psalm, because the Apostle cites it as it is in the Septuagint, and mightest overcome when thou art judged, yet the sense is the same: for the meaning is, that if any men should foolishly charge God about this sin of David, God would be cleared, and they would be condemned, and so God would have the better of them. But 3. others (which I like the best, because it is not so intricate an exposition as the former is) refer this last clause, that thou mightest be justified, to the words in the foregoing verse, I acknowledge my transgression, &c. that thou mightest be justified when thou speakest, and be clear when thou judgest : as if he had said, I confess the evil I have done, not so much for mine own sake, as for thy glory, that thou mightest be justified when thou speakest, that is, in all which thou spakest by Nathan, when he reproved me, and denounced the sore afflictions which should come upon me, and be clear when thou judgest, that is, when thou dost bring the judgments upon me which thou hast threatened.

Vers. 5. Behold, I was shapen in iniquity; and in sin did my mother conceive me. ] That is, I was born guilty of Adams sin, which I committed in his loins, yea in my very conception in my mothers womb I was all-over tainted and defiled with original sin. Now this he mentioneth for his farther humiliation before God; as if he had said, I have not only sinned in this matter of the wife of Urijah, but I am indeed of a cursed sinful nature, and so have been prone to sin all my days: no sooner was that substance whereof I was made warmed in my mothers womb, but I was overspread with sin, and so I was born into the world with a very spring and fountain of all sin within me; and this is that which abaseth me most of all.

Vers. 6. Behold, thou desirest truth in the inward parts, &c.] Though some limit the truth here mentioned to the sincerity of a poor penitent in laying open his sin before God, and so hold that David, by affirming here that God loved inward sincerity in the confession of sin, did covertly imply, that he had with a true and sincere heart confessed his sin before God, and therefore hoped that God would pardon him: yet I rather understand thereby all uprightness of heart in general; thou desirest truth in the inward parts ; as if he had said, Thou that art a God of truth, desirest integrity and sincerity in the heart, not only an outward conformity to thy will, but also that the inward man be free from all deceit and falsehood: and that the aim of David in mentioning this was, thereby to intimate either his hope, that therefore God would not cast him off in displeasure, because however he had sinned greatly, yet he trusted he might safely say, that his heart notwithstanding was sincere towards God; or else rather, how odious his impurity must needs make him in the sight of God, to wit, both that natural sinfulness and impurity, wherein he had in the foregoing verse acknowledged himself to have been conceived and born, and also that falseness and deceitfulness of his heart, which was discovered in his late sins, especially in that he had used such a deal of fraud and guile in seeking to hide them. As for the next clause, and in the hidden parts thou shalt make me to know wisdom, almost all Expositors read it, and in the hidden part thou hadst made me to know wisdom ; and accordingly they hold, that as in the foregoing clause David aggravated his sins from the consideration of that purity and sincerity which God desired and loved in his children, compared with his own sinfulness and falseness of heart, so here he aggravates his sin from the consideration of that measure of saving knowledge and grace, which God had wrought in him before he fell into those gross sins: in the hidden part, that is, inwardly in my heart, which the Apostle calls the hidden man of the heart, 1 Pet. 3.4. thou hadst made me to know wisdom, that is, thou hadst not only taught me to see and understand the true way of salvation, but also with my heart and affections to approve and like of it, to know it feelingly, experimentally and effectually; and this it is that makes my sins out of measure sinful, that after thou hadst so savingly enlightened me, I should yet fall so foully. But now if we read it, according to our translation, and in the hidden part thou shalt make me to know wisdom, then it is clear that herein he declares his hope, that God would yet be merciful to him, in furnishing his heart with all necessary knowledge.

Vers. 7. Purge me with hyssop, and I shall be clean, &c.] In these words David alludes clearly to the legal rites of cleansing those that were legally unclean by leprosy or otherwise, by the sprinkling of the blood of their sacrifices and the water of expiation upon them with a sprinkle of hyssop: and so likewise to other legal sprinklings; for which see Heb. 9.13, 19. compared with Lev. 14.4, 5, &c. Numb. 19.6. and Exod. 24.8. with the Notes on these places. So that his desire is, that the Lord would do that for him, which was signified by those legal sprinklings with hyssop, (and without which those outward sprinklings were indeed nothing worth) namely, that God would, by applying the blood of Christ to him, thoroughly cleanse his leprous soul, and make him pure and acceptable in his sight. And so likewise in the next clause he alludes to the legal washings, wash me, and I shall be whiter then snow.

Vers. 8. Make me to hear joy and gladness &c.] That is, By the immediate voice of thy spirit, assuring my heart that thou hast pardoned my sins, and likewise in the ministry of thy word particularly, by causing me with joy to embrace thy promises of pardon, and to apply them to mine own soul. To which some add also, that he desired hereby, that Nathan, or some other prophet, might be sent to him with those joyful tidings, that God had pardoned his sins: & therefore, they say, it may well be, that Nathan did not return that answer, The Lord hath put away thy sin, thou shalt not die, so soon as David upon Nathan's reproof had acknowledged his sin; (though they be all related together 2 Sam. 12.13, as elsewhere things done at several times are joined together in the scriptures recording of them) but that after David had some time mourned for his sins, Nathan came again with that joyful message. But of this there is no certainty at all.

Vers. 9. Hide thy face from my sins. ] As if he had said, Seeing my sin is ever before me, as he had said before verse. 3. let it not be before thee, but do thou hide thy face, not from me, but from my sins.

Vers. 10. Create in me a clean heart, O God, &c.] As with respect to what he had said before concerning the corruption of his nature, verse. 5. Behold, I was shapen in iniquity, &c, and as apprehending himself deprived in a manner of that holy disposition and power of godliness, which God had formerly wrought in him, as before he begged for pardon, so here for the sanctification of God's spirit. And because for the work of regeneration there is no disposition of nature that tends thereto, nothing in nature out of which the spirit can produce such an effect, therefore he terms it a creating of a clean heart in him. And renew a right spirit within me ; that is, a disposition and inclination of nature, not crooked and perverse, as all men's are naturally, but just and right, according to the straight rule of God's law, and which might carry him on, to do that only which was right in God's sight. As for the word renew, though it may have reference to that uprightness wherein man was at first created; yet I rather conceive it hath reference to his former piety, which he now found greatly decayed in him, wherewith he desires to be established again: and therefore some render it, a constant spirit.

Vers. 11. Cast me not away from thy presence, &c.] That is, Cast me not out of thy favor: yea and consequently it may well be, which some hold, that this also implies a desire that he might not be deprived of the evidences of his favor formerly enjoyed; to wit, 1. that he might not be cast out from the presence of God in his sanctuary, as Cain was, for shedding blood, see the Note Gen. 4.16; and 2. that he might not be cast off from serving God in the regal office, as Saul had been: and take not thy holy spirit from me ; whereby he means both those sanctifying and saving graces, wherewith God by his spirit had endued him; (which are indeed often greatly impaired by the sins of the faithful, and of themselves are in danger to be utterly lost, though through God's mercy, which David here begs, they are continued in them) and likewise those gifts of God's spirit, wherewith God had furnished him for his regal office.

Vers. 12. Restore unto me the joy of thy salvation, &c.] That is, of thy saving my soul eternally in heaven, and of thy providence over me for my preservation here from temporal dangers: and uphold me with thy free spirit ; that is, keep up my heart in the assurance of thy love, the hope of life eternal, and a firm resolution of yielding thee sincere obedience in all things; and that by thy free spirit, that is, by that free disposition of spirit which thou art wont to work in thy children, or (which is much to the same purpose) by that spirit of thine, whereby thou art wont to work in thy children a true freedom from the bondage of sin, according to that of the Apostle 2 Cor. 3.17. where the spirit of the Lord is, there is liberty, a readiness of mind, freely and cheerfully and sincerely, without any by-respects, in all things to obey thy laws, and a holy magnanimity, boldly and freely to profess themselves thy children, Rom. 8.15.

Vers. 13. Then will I teach transgressors thy ways. ] That is, By mine example I will cause them to see how infinitely merciful thou art to poor penitent sinners, and withal how in all things thou requirest them to carry themselves if they desire thy favor. And to this some add also his declaring how severely God often afflicts his own children, when they sin against him. But however David's main drift in these words was to imply, that he would endeavor that as his sin had been an occasion of much hurt to others, so his repentance should likewise be improved for the good of others.

Vers. 14. Deliver me from blood-guiltiness, &c.] Some understand this thus; that David desired here that God would pardon those sins whereby he had deserved that God should cut him off, and have his blood for the blood he had shed; or for which he had threatened that the sword should never depart from his house. But according to our translation, it is clearly meant of that guilt he had drawn upon himself by shedding the blood of Urijah and others: the pardon whereof David here again desires, because men that lie in their sins are not fit to praise God, which in the next clause he was to promise to God. And my tongue shall sing aloud of thy righteousness ; that is, thy faithfulness in performing thy promises, (which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13.) or that righteousness whereby thou dost justify sinners: see the Notes Psal. 5.8, and 22.31.

Vers. 15. O Lord, open thou my lips, &c.] Herein he desires of God, 1. that by God's mercy to him he might have occasion to show forth his praise; see the Note Psal. 40.3: 2 ^lie , that he would free him from the guilt of his sins, which otherwise might well stop his mouth, and must needs make him unfit for this service; see Psal. 50.16: and 3ly, that God would give him a will and desire to praise him, a prepared heart and quickened affections, and all other abilities requisite for this service.

Vers. 16. For thou desirest not sacrifice, &c.] See the Note Psal. 40.6.

Vers. 17. The sacrifices of God are a broken spirit. ] That is, This is the sacrifice which is all in all with God, instead of all, better and more pleasing to God then all other sacrifices. And this is here inserted, because David is here speaking of the sacrifice of praise, which a penitent sinner promiseth to God upon pardon of sin obtained; whose praise is therefore the more acceptable to God, because it proceeds from a heart that hath been so broken.

Vers. 18. Do good in thy good pleasure unto Zion, &c.] That is, Of thine own free grace and good will, and according as thou shalt be pleased and shalt see fit, do good to thy Church and people (for by Zion here is meant the whole people of God, that met together to worship God in Zion; and figuratively also the whole Church of Christ, see the Note Psal. 2.6.) build thou the walls of Jerusalem ; that is, maintain, defend and strengthen thy Church, and that city in particular which is the chief glory of the kingdom. Because 1. David by his sin had already done much hurt among the people, (for many of them had been slain by the sword together with Urijah; many had been scandalized, the faithful grieved, and the profession of godliness stained;) 2. he knew that God might haply (as he often did) punish the whole land for the sins of their king; yea and 3. being anointed king, that he might be a type of Christ, the Head of the Church, and he out of whose loins the Messiah was to come, by his sins he had done as much as in him lay to ruin the whole kingdom of Christ: therefore he prays here for Zion's welfare, as well as for the pardon of his own sins, Do good in thy good pleasure unto Zion : and as if by his sins he had made a breach in Jerusalem's walls, he desires God to repair the hurt that he had done, and make up the breach, build thou the walls of Jerusalem. When David succeeded Saul, he found the kingdom in a very bad case: Now fearing lest upon his grievous sins God should break forth in displeasure against him, as he had done against Saul, and should by letting loose some enemy upon them, or by any other judgment, interrupt the peace and prosperity of the people, and so the perfecting of Jerusalem's building should be hindered, (the main part whereof, which was the building of the Temple, was not yet begun,) the reformation intended and begun should be frustrated, and the settling and ordering of the way of God's worship should fall to the ground, and God should as it were retract what he had so graciously spoken concerning Zion, Psal. 132.14, &c. the Lord hath chosen Zion, he hath desired it for his habitation. This is my rest forever, here will I dwell, for I have desired it: I will abundantly bless her provision, I will satisfy her poor with bread; I will also clothe her priests with salvation, and her Saints shall shout aloud for joy, &c. I say, out of the fear of these evils, he closeth this Psalm with this prayer for the welfare of Jerusalem.

Vers. 19. Then shalt thou be pleased with the sacrifices of righteousness, &c.] See the Notes Deut. 33.19, and Psal. 5.4. with burnt-offering and whole burnt-offering ; some of which were of birds and beasts that were all burnt upon the altar, and some were things without life, such as flower, oil, &c. and were sometimes wholly burnt, as in every meat-offering for the priest, Levite. 6.23. However, that which David saith here is this, Then shalt thou be pleased, &c. that is, When the Temple is built in Jerusalem, the place which thou hast chosen; or rather, when thou art reconciled unto me, and so thereupon, when thou shalt also be favorable unto thy people, then shalt thou graciously accept, not only of the sacrifices which I shall offer for myself, which whilst I should lie under the guilt of the sins I have committed, I know thou wouldest never regard, but also of the people's sacrifices, which with much forwardness and cheerfulness they shall then bring to thine altar; Then, saith he, shall they offer bullocks upon thine altar.

PSALM LII.

The Title. TO the chief Musician, Maschil, &c.] For this word Maschil, see the Note upon the Title of the 32. Psalm. A Psalm of David when Doeg the Edomite came and told Saul, &c. and so thereupon at Saul's command had slain Ahimelech with fourscore and five priests besides, and had destroyed the city Nob and all that was therein. For that this Psalm was composed after that bloody massacre of Doeg, those words do evidence verse. 4. Thou lovest all devouring words, O thou deceitful tongue: see also the Note 1 Sam. 22.9.

Vers. 1. Why boastest thou thyself in mischief, O mighty man? &c.] Doeg's boasting might be, either of the evil he had done, or of farther mischief he intended to do, or of the success of the false tale he had told to Saul; whether in regard of the evil he had thereby brought upon the Priests of the Lord, or of the favor he had thereby obtained with Saul, and the preferment perhaps and rewards he had thereupon conferred on him: and accordingly the drift of this interrogation, Why boastest thou thyself in mischief ? is either to imply, that it was a high degree of wickedness to boast of such a villainy, instead of fearing vengeance from God; as if he had said, How darest thou thus to boast thyself? or else to signify that there was no just cause for his boasting, both in regard there was nothing worthy of such triumphing in that which he had done, and because in the conclusion it would be found there was nothing gotten by it. And so those words, O mighty man, may be added also, either by way of Irony, as if he had said, A great deal of valor and prowess you have shewn in slaying a company of unarmed men, the Priests of the Lord, yea women and children, no way able to resist you; or else to imply the ground of his vain boasting, to wit, either his present greatness, as being a man in great place, and of great power with Saul, 1 Sam. 22.9. or the great preferments he expected from Saul. And then for the last words, the goodness of God endureth continually, they are opposed to Doeg's boasting; and import as much as if David had said, God is ever good to his, and hereon I rely against all thy vaunts and threatenings: neither thy might nor wickedness can frustrate God's goodness; though God may afflict his servants for a time, yet he will deliver them again as oft as he afflicts them, and will never be weary of helping them: yea he is good to them even when he suffers wicked men to prevail over them.

Vers. 2. Thy tongue deviseth mischiefs, &c.] That is, it utters those things wherewith thou hast devised to do mischief: and thus Doeg is charged, that he did not rashly and unadvisedly utter those things to Saul, that had brought so much mischief upon the Priests of the Lord, but that he had plotted it beforehand: like a sharp rasour, working deceitfully ; to wit, when instead of cutting off the hair, it cutteth a man's throat. I know some would have those last words, working deceitfully, to be only spoken of Doeg's tongue, and that with reference to the snares that were laid thereby for the ruin of God's faithful servants. But I rather think that these words are to be referred both to Doeg's tongue, and likewise to the rasour whereto his tongue is compared: for as his tongue is compared to a sharp rasour, because as a sharp rasour doth suddenly and easily, as it were with a touch, take off all the hair to the very roots, yea and may wound deeply instead of shaving, if it goes awry; so Doeg's tongue had suddenly, with a few words speaking, caused not only fourscore and five of the Priests to be cut off, but also all the inhabitants of Nob, yea even their children and sucklings, 1 Sam. 22.19: so it is also compared to a sharp rasour, working deceitfully, because as a rasour may be said to work deceitfully, when instead of trimming a man, it doth, as in a trice, when no such thing is feared, cut a man's throat; so it might be said also of Doeg's tongue, that it did work deceitfully, because being created for God's glory and the good of men, he had therewith deceived Saul, making him believe that Ahimelech had conspired with David against him, when there was no such thing, and thereby had also brought ruin upon Ahimelech and his family, to whom he had carried himself with all fairness a little before, when he was with him in the Tabernacle.

Vers. 3. Thou lovest evil more then good, &c.] See the Note 1 Sam. 22.10.

Vers. 4. Thou lovest all devouring words, &c.] This is spoken with reference to that horrid massacre of the Priests and the inhabitants of Nob, 1. Sam. 22.18, 19. wherein such multitudes were on a sudden swallowed up, and all by means of Doeg's wicked tongue; to which he the rather ascribes this act of devouring, in allusion to the natural use of the tongue in drawing in the meat to the throat, which is to be swallowed down.

Vers. 5. God shall likewise destroy thee forever, &c.] To wit, as thou hast destroyed the Priests of the Lord: he shall take thee away, and pluck thee out of thy dwelling place ; though being become great through Saul's favor thou mayest judge thyself immovable: and root thee out of the land of the living ; that is, and cut off thee and all thy posterity, as thou didst destroy not the priests only, but their children too: see also the Note Psal. 27.13.

Vers. 6. The righteous also shall see, and fear. ] That is, Though wicked men may close their eyes, and refuse to take notice of it; yet the righteous shall observe it; and finding hereby how sure God is to take part with his servants against those that oppress them, it will not only make them afraid of doing any such evil as Doeg hath done, but will also cause them every way to fear God the more, not abandoning the profession or ways of godliness, when they see the wicked triumph.

Vers. 7. Loe, this is the man that made not God his strength; but trusted in the abundance of his riches, &c.] As was evident in that he was not afraid to offend God, that he might enrich himself: and strengthened himself in his wickedness ; that is, encouraged himself in the wickedness he had committed, or sought to advance himself, and to make himself great and mighty by that his wickedness.

Vers. 8. But I am like a green olive-tree in the house of God, &c.] As if he had said, Though I be now in a poor despised condition, and banished from the Church and people of God; yet I doubt not but that I shall therein continue in a flourishing estate, enjoying with others the comfort of God's Tabernacle, and yielding fruit delightful and profitable both to God and man: see the Note Psal. 23.6. Now the ground of this his hope he adds in the next words, I trust in the mercy of God forever and ever.

Vers. 9. I will praise thee forever, because thou hast done it, &c.] That is, thou hast destroyed Doeg; or, thou hast made me like a green olive-tree; or, thou hast caused me to trust in thy mercy. For it may be referred either to any of those things which God had already done for him, when he composed this Psalm, as his delivering him from the plots of Doeg and others, who might often have ruined him, encouraged by the success of Doeg in the evil he had brought upon the priests of the Lord, had not God wonderfully preserved him; or to those things which he knew God would do, as the destruction of Doeg, and the reducing of him to a flourishing estate amongst the people of God, of which he speaks, through the assurance of faith, as if it were done already, I will praise thee forever, because thou hast done it : as if he had said, What others are too often wont to ascribe to chance or to themselves, I ascribe wholly to thy providence over me. And I will wait on thy name ; that is, being encouraged by this experience, I will wait on thee, thy power, grace and favor; or thy word and promises; see the Notes Psa. 5.11, & 20.1. Yea some limit it to that particular promise made to David concerning the kingdom. As for that last clause, for it is good before thy saints, either it may be referred to that waiting upon God which he had promised, it is good before thy saints to wait upon thy name, that is, it will be good and profitable to stir up them to wait likewise upon God in the like cases; or, it is good before thy saints, that is, thy saints will account it good to wait upon thee: or else it may be referred to the Name of God, I will wait upon thy name, for it is good before thy saints ; that is, thy name is good before thy saints. However wicked men, though God doth never so much good for them, are not sensible of it, but rather thy name is hateful and dreadful to them; yet to thy saints it is good, they know it to be so, and have had experience of it, and therefore to them it is amiable and delightful, they hope in it, and call upon it; and the rather it will be such to them, when they shall hear of this mercy afforded me.

PSALM LIII.

The Title. TO the chief Musician upon Mahalath. ] It is generally held, that this was the name of some musical Instrument, or some known song, to the tune whereof this Psalm was to be sung.

Vers. 1. The fool hath said in his heart, &c.] This Psalm is the same almost with Psalm 14; only in some few places there is some little difference: and therefore for this see the Notes there. Some say that, because that which is here delivered is so necessary to be often thought on, therefore David left it upon record in two several Psalms.

Vers. 5. There were they in great fear, where no fear was, &c.] As if he had said, And so those that are now such a terror to others, shall come to be terrified themselves: those desperate men that feared not God, and called not on his name, shall be in great fear, where no fear was ; that is, God shall strike them with terror on a sudden when they are altogether fearless; or, when there is indeed, in regard of that which they fear, no cause at all of fear. As for the following words, they are spoken to every faithful man that had been in danger of such Atheistical oppressors: for God hath scattered the bones of him that encampeth against thee ; that is, he hath broken their power; or, he hath slain them, tearing them, as it were, in pieces, as a lion doth his prey: thou hast put them to shame, to wit, by overcoming them, God also thereby manifesting his displeasure against them; whence it is that he adds, because God hath despised them.

PSALM LIV.

The Title. TO the chief musician on Neginoth, &c.] For this word Neginoth, see the Note on the title Psal. 4. A Psalm of David, when the Ziphims came, &c. of which see the Note 1 Sam. 23.19. For though the Ziphims did a second time also endeavor to betray David into Saul's hands, 1 Sam. 26.1, 2. and both times David was brought thereby into very great danger, which might give just occasion for composing this Psalm; yet the words here in the Title, Doth not David hide himself with us? seem rather to point out that first discovery of the Ziphims, 1 Sam. 23.19.

Vers. 1. Save me, O God, by thy name, &c.] As if he should have said, Seeing all outward means fail, save me by thyself, even by thine own immediate power; see the Note Psal. 20.1: and judge me by thy strength ; see the Note Psal. 26.1.

Vers. 3. For strangers are risen up against me. ] So he terms his persecutors, as elsewhere also strange children, Psal. 144.7: either because they were in their minds alienated from God, and estranged from the faithful servants of God; or because they were mere strangers to that piety and goodness which should be in the people of God; and so also consequently because though they professed themselves Israelites, yet they were not such indeed, but were in God's account no better then heathens, aliens and strangers from the common-wealth of Israel, 1 Joh. 2.19. for which see the Note Psal. 10.16; or else because they carried themselves most inhumanely to him, more like Barbarians, Philistines or Babylonians, then like Israelites, and such as were his brethren of the same tribe with him. However, observable it is, that David in these words seems to comfort himself with this, that God would surely take part with his own servant, rather then with those that were mere strangers to him.

Vers. 4. The Lord is with them that uphold my soul. ] That is, with my friends and followers, that do what they can to preserve my life; and so though they be but few and weak, yet God being with them, I need not fear.

Vers. 5. He shall reward evil unto mine enemies, &c.] To wit, by bringing that upon them, which they intended to bring upon me. It is in the Hebrew, He shall reward evil unto those that observe me ; that is, that watch for an opportunity to ruin me: which might indeed most fitly be said of the Ziphims, whose work enjoined them by Saul was, to observe and mark all the lurking-places where David hid himself, and then to acquaint him with it: see 1 Sam. 23.22, 23. Cut them off in thy truth, that is, in thy justice; or, according to thy promise; which some also restrain to the promise made to David concerning the kingdom.

Vers. 6. I will praise thy name, O Lord, for it is good. ] See the Note Psal. 52.9.

PSALM LV.

Vers. 1. GIve ear to my prayer, O God, &c.] Some conceive, it was the distress David was in, when the men of Keilah were like to have betrayed him into the hands of Saul, 1 Sam. 23. that occasioned the composing of this Psalm; others, that it was the rebellion of Absalom. And indeed though nothing can be concluded herein, yet many passages in this Psalm, (as those especially verse. 9, 10, 12, 13.) do seem much to favor this last opinion.

Vers. 2. I mourn in my complaint, and make a noise. ] The drift of these words is to imply, that his distress and sorrow was so great, that when he came to make his complaint to God, he could not do it without a doleful noise of weeping, sighing and sobbing, yea sometimes not without breaking forth into piteous outcries.

Vers. 3. Because of the voice of the enemy, &c.] That is, their threatenings, vaunts and insultations, or the false slanders they raised against him: as we know Saul's courtiers accused him of seeking to get the kingdom from Saul; and Absalom and his party accused him of neglecting the government of the people, 2. Sam. 15.3. Yet some conceive, that it is the clamours and shoutings of the forces raised to pursue him, when they were so near at hand, that they were even ready to assault and surprise him, that David here means by the voice of the enemy. As for the next clause, he therein terms these his enemies wicked men, because of the oppression of the wicked, chiefly in reference to his own innocence, and the injustice of their oppressing him. And so likewise by the next words, for they cast iniquity upon me, either he means that they falsely charged much iniquity upon him, whereof he was no way guilty; or, that in their counsels they determined to deal most injuriously with him; or, that they did actually bring many unjust troubles upon him, even whatever their wicked and malicious hearts could devise against him; and that because they did not only hate him in their hearts, but were also transported with rage and fury: which is implied in the last words, and in wrath they hate me.

Vers. 4. And the terrors of death are fallen upon me. ] That is, deadly terrors; see the Notes 2 Sam. 22.5, 6: or the fear of death frequently striking me with terror.

Vers. 6. And I said, O that I had wings like a dove, &c.] In this wish of David's, that he could suddenly fly away out of the reach of his enemies, he seeks to imply both how sad his condition was, in that he could choose to live in some desolate solitary place, which is contrary to nature, that desires the society of men, yea to live amongst wild beasts in a wilderness, as he expresseth himself verse. 7, Lo then would I wander far off, and remain in the wilderness, rather then be in such continual perplexity by reason of the malice of his enemies against him; and withal how desperate his dangers were, even such, that without a miracle he could not hope to escape. And then in expressing this, he desires the wings of a dove : not only because this fowl amongst others is noted to be very swift of flight; but also because the dove, being a gentle and harmless bird, and withal weak and fearful, that is wont when she sees any storm coming, or is in danger of any bird of prey, to fly away into the holes and clefts of the rocks in desolate places, and there to sit mourning by herself, was fittest to resemble his condition, who being unjustly pursued by his enemies, was therefore desirous, if it were possible, to get out of their reach.

Vers. 8. I would hasten mine escape from the windy storm and tempest. ] That is, from the violent storms of persecution, which his enemies were raising against him: and in this expression some conceive he alludes to doves flying away to some place of shelter, when they see a storm coming upon them; as is observed in the foregoing Note. But however, in those words, I would hasten mine escape, we may see how hopeless for the time he judged his condition, in that he had no desire to stay and wait a while to see whether it might not ere long be better with him; but if he might have his wish, all his desire was to hasten away straight out of the reach of his enemies. In relation whereto those words of David to his servants, when he fled out of Jerusalem because of Absalom, may not seem unworthy our observation, 2 Sam. 15.14. Arise, and let us flee; make speed to depart, lest he overtake us suddenly.

Vers. 9. Destroy, O Lord, and divide their tongues, &c.] That is, Divide them in their counsels, that they may not agree; and so let this be their ruin. The phrase that David here useth seems to have reference to the Lord's crushing of the Babel-builders, Gen. 11. by dividing their tongues. But however, observable it is, that according to this prayer of David, the conspiracy of Absalom was indeed defeated by the division of his counsellors. As for the following words, for I have seen violence and strife in the city, though some understand them to be indefinitely spoken of the open wickedness that abounded in every place; as if he had said, that openly in town and city men did as boldly exercise all kind of violence, injustice and oppression, as robbers did in their lurking-places, to spoil those at unawares that passed by them: yet I rather think that David doth herein complain of the injustice, violence and seditious distempers, which he found in Keilah, or rather in Jerusalem, when he was forced to fly thence because of the Insurrection of Absalom; and therefore he speaks of it, as that which himself had seen, and not which he had heard by relation from others, I have seen violence and strife in the city.

Vers. 10. Day and night they go about it upon the walls thereof, &c.] That is, the men in whom he had seen such violence and strife, as he had said in the foregoing verse: or rather, they, that is violence and strife, go about it upon the walls thereof, that is, they compa •• e and environ the city like walls. The meaning of this expression I conceive is this; that violence and strife, and so all kind of injustice and wickedness, had wholly possessed the city, and did rule and reign in it; so that whereas the walls of a city are made to secure the inhabitants from violence and oppression, there quite contrary they were hemmed in with violence and strife as with walls: or they were under the power of violence and strife as of garrison soldiers upon their walls, so that the godly could nowhere be free from violence and injuries: mischief also and sorrow are in the midst of it ; that is, in every house and in every company; there is no place free.

Vers. 11. Deceit and guile depart not from her streets. ] That is, they are openly and constantly practiced amongst them.

Vers. 13. But it was thou, a man, mine equal, &c.] Because after David was king he could have no equal, therefore some conclude that this must be meant of some of Saul's courtiers, with whom David lived as his equals. But I see not but that it may be Ahithophel of whom this is spoken, understanding the words thus; But it was thou, a man, mine equal, that is, one that was in as high esteem both with me and others, as I myself was, to whom I carried myself no otherwise then if he had been mine equal, my second self: my guide, that is, my chief counselor, whose advice in all things I was still ready to follow; see 2 Sam. 15.12, and 16.23.

Vers. 14. We took sweet counsel together, &c.] The ground of this expression is, because friends are wont to take much sweet content and delight in communicating their secret counsels one to another: and walked unto the house of God in company, that is, together, or amongst the companies that flocked thither in great number to worship God there.

Vers. 15. Let death seize upon them, &c.] That is, let some violent death surprise them suddenly and unexpectedly, and carry them away, and so frustrate all their counsels: and the same may likewise be intended in the following clause, and let them go down quick into hell, or, the grave ; namely, that they might be cut off on a sudden, without any disease or sickness foregoing. Yet doubtless he alludes, at least, to the earths swallowing up of Korah, Dathan and Abiram, Numb. 16.33. see also the Note Psal. 28.4. For wickedness is in their dwellings and among them ; that is, in all their dwellings, and in all their meetings; or, it is everywhere to be found amongst them, in all their habitations.

Vers. 17. Evening and morning and at noon will I pray, and cry aloud. ] To wit, out of the anguish and sorrow of my heart, and the fervency of my spirit in calling upon the Lord. He names the evening first, because the Hebrews accounted the evening the beginning of the day.

Vers. 18. He hath delivered my soul in peace from the battle that was against me, &c.] That is, He hath preserved me in as much peace and safety, when mine enemies fought against me, as if I had been in no danger; or, He hath delivered my life from danger, and settled me in a peaceable condition. Yea some expound it thus, He hath delivered my soul in peace, that is, without any trouble or stirring on my part. As for the next words, for there were many with me, either it may be meant of his enemies, that there were many with him, to fight against him; or else of his helpers, that there were many with him to protect him, (though his friends were false to him) meaning God's holy angels; see 2 Kings 6.16.

Vers. 19. God shall hear and afflict them, even he that abideth of old, &c.] That is, the eternal and immutable God, who abideth still the same that he hath been of old in all former generations; and therefore as he hath been always ready to hear the prayers of his servants, and to afflict and punish their wicked enemies, so he will be still. Because they have no changes, therefore they fear not God ; that is, because they go on in a constant way of prosperity, and there is no alteration or change in regard of any adversity that befalls them, therefore they boldly despise God. Yet many Expositors understand it thus; Because they are obstinately wicked, there is no change wrought in them, they are no way bettered by any of God's dealings with them, therefore they fear not God. But the words in our Translation will hardly bear this exposition.

Vers. 22. Cast thy burden upon the Lord, and he shall sustain thee, &c.] It may be read, as it is in the margin of our Bibles, Cast thy gift upon the Lord, &c. and then by gift is meant either • hat affliction which God allots a man for his portion, for the exercise of his faith, &c. according to that of our Savior Joh. 18.11. the cup which my Father hath given me, shall I not drink it ? or else rather the gift which any man desires of God; as if David had said, (speaking both to himself and others) Whatever gift thou desirest from God, refer it wholly to his provident care over thee: when thou hast made known thy desire to God, cast thy care for the obtaining of this gift which thou desirest merely upon God. And indeed being thus understood, it is all one in effect with that translation which we have in our Bibles, Cast thy burden upon the Lord, that is, thy cares and troubles, which lie heavy upon thee. And he shall sustain thee ; to wit, by providing for thee, protecting and upholding thee: he shall never suffer the righteous to be moged ; that is, to be utterly ruined and cast down: see the Note Psal. 13.4.

Vers. 23. But thou, O God, shalt bring them down into the pit of destruction, &c.] That is, the grave and hell: bloody and deceitful men shall not live out half their days ; to wit, which they desire and hope to live, and which in the ordinary course of nature they might live. Yea and to this some add also, that when such men do live longer, their life is usually accursed, full of inward terrors, and worse then any death.

PSALM LVI.

The Title. TO the chief musician upon Ionath-elem-rechokim, &c.] Some take these also to be the first words of some known song, to the tune whereof this Psalm was to be sung. But yet others translate the words thus, touching a soul that suffereth violence from a band of strangers ; and others better thus, upon the dumb dove in a far country : wherein they say David terms himself a dove, because being fled to the Philistines, he was there as a dove amongst many birds of prey; for which also see the Note Psal. 55.6; and dumb, because though he heard there many reproachful speeches against God and his people, yet he was forced to be silent; neither durst he besides complain of the wicked dealings of Saul and his courtiers, for fear of exposing the people of God to the scorn and derision of the heathen. Michtam of David ; see the Note on the title of the 16. Psalm: when the Philistines took him in Gath ; which I conceive must needs be meant of that story 1 Sam. 21.14, 15. though, because there is another Psalm before, to wit Psal. 34. that was composed upon that occasion, some conceive that this was penned when he was again in danger the second time he went thither, 1 Sam. 29.3, 4.

Vers. 4. In God I will praise his word. ] That is, I will praise God for his word: as if he had said, Though God may seem to disregard me, yea to be against me; yet having his promise, that he will never fail his, but will protect and bless them, and having withal his express promise made to me by Samuel concerning the kingdom, on this word of his I will rest, and in this I will rejoice, and bless God for it. This I conceive is the plain meaning of these words. Yet some make this to be the sense of them; In God I will praise his word, that is, with God's help I doubt not but I shall have occasion to rejoice in his holy promises. And some likewise understand it of the word of God's decree, to wit, that whatever God should decree concerning him, he would praise God for it.

Vers. 6. They hide themselves, &c.] To wit, that they may carry their plots the more closely, and may lie in wait unawares to do me a mischief: they mark my steps when they wait for my soul ; that is, they watch to lay snares for me; or, they mark and observe all my actions and conversation, to see if they can pick a quarrel or get any advantage against me; or, they watch my goings, that they may follow and pursue me, which way soever I turn myself: and all this, because they wait for my soul, that is, to take away my life; for nothing less will content them.

Vers. 7. Shall they escape by iniquity? &c.] As if he should have said, They think by taking away my life, to secure themselves, and to settle Saul and his posterity in the kingdom: but shall this do it? Is iniquity, which provokes God to take vengeance, likely to secure them from vengeance? No doubtless; this will rather hasten their destruction: and this therefore he desires God to manifest in the following words, in thine anger cast down the people, O God.

Vers. 8. Thou tellest my wanderings, &c.] That is, Thou dost: exactly know in what a restless condition I have lived many years together, being driven up and down from one place to another, and nowhere suffered to abide in quiet: put thou my tears into thy bottle ; that is, let them not be lost and shed in vain, do not despise and disregard them, but be mindful of them, and let it be seen that thou makest precious account of them. He compares the tears that he shed, when he was as it were in the wine-press of affliction, to the wine that is pressed out of the grapes, every drop whereof they are careful to save.

Vers. 12. Thy vows are upon me, O God, &c.] That is, By vows made to thee in the hour of my distress, I took upon me to return thee praise, if thou didst deliver me; and so there lies an obligation upon my soul, and therewith much care and sollicitousnesse of spirit, to make good my engagements. The very same expression we have Act. 21.23. we have four men which have a vow on them.

Vers. 13. For thou hast delivered my soul from death, &c.] See the Note Psal. 6.4. and 1 Sam. 21.13: wilt not thou deliver my feet from falling ? that is, seeing thou hast delivered me thus from the jaws of death, wilt thou not also support me, that I may not sink through despair in any future trials and troubles, and keep me from falling into any sinful practice, though my temptations be many and great? or, wilt not thou still preserve me, that I may not be overthrown by mine enemies, or fall under the power of them that seek my ruin? see the Note Job 12.5: that I may walk before God, to wit, trusting in him, seeking to please him, enjoying his grace and favor, and having him always before mine eyes; see the Note Gen. 17.1: in the light of the living, that is, here in this world: yet some understand it also of the light of heaven. The same is intended as where the Scripture speaks of the land of the living : for which see the Note Psal. 27.13.

PSALM LVII.

The Title. TO the chief Musician, Al-taschith, &c.] Many Expositors hold that this also was some musical Instrument, or the first words of some song, to the tune whereof this Psalm was to be sung. Yet because Al-taschith signifieth Destroy not, therefore others hold that this is prefixed in the Title, either as a memorial of that memorable passage, when there was such an opportunity offered for slaying Saul, and David did not only restrain his own affections with this thought, that he must not destroy the Lord's anointed, 1 Sam. 24.6. but also stayed Abishai from doing it, when they found him asleep in his camp, and that by using these very words, Destroy him not, as they are expressed 1 Sam. 26.9. (which is therefore only improbable, because we have the same in the Titles of other Psalms, as Psal. 59, and 75, which were not penned upon any such occasion;) or rather as a memorial of God's mercy, who was pleased, when he was in such desperate danger, to give a command that he should not be destroyed; or to express the argument of the Psalm, to wit, that it is a deprecatory Psalm (and such the rest also are that have this Title) made when he was in danger of death, and wherein he begs of God that he might not be destroyed, notwithstanding his enemies pursued him so fiercely. Michtam of David, when he sled from Saul in the cave ; to wit, the cave of Adullam, 1 Sam. 22.1; or the cave in the wilderness of En-gedi, 1 Sam. 24.1. where Saul by God's providence fell into David's hands, but that, as is above said, he would not destroy him.

Vers. 1. My soul trusteth in thee, &c.] That is, Though I have taken this cave for a hiding place, yet my trust is not in that, but in thee; see the Notes Psal. 33.20, and 1 Sam. 24.22: yea, in the shadow of thy wings will I make my refuge ; herein, as some think, he alludes to the wings of the Cherubims over the mercy-seat; for this expression see the Notes Ruth 2.12, and Psal. 17.8.

Vers. 2. I will cry unto God most high, &c.] See the Note Psal. 9.2: unto God that performeth all things for me ; which may be referred to the accomplishment of David's affairs, to wit, that all that was done by him or for him, was accomplished by the all-ruling power and providence of God; or else to the full performance of all things that God had promised; or else to the perfecting of all things which the Lord undertook to do for him, to wit, that God did not leave his work imperfect, but did surely finish it in his own good time. And observable it is, which some do here note, namely, that expressing this in the present tense, he performeth all things for me, David doth imply, that even then in the great dangers he was in, God was carrying on his purposes of mercy, though in outward appearance things seemed to work contrary thereto.

Vers. 3. He shall send from heaven and save me, &c.] That is, say some, He shall send his angels to save me; but for the meaning of this expression, see the Note 2 Sam. 22.17: from the reproach of him that would swallow me up ; that is, from the ruin which mine enemies intend to bring upon me (for had they herein prevailed over David, it would have tended to the reproach of him and his cause) and especially from the slanderous and scornful insulting speeches, wherewith they reproached him. And indeed so it was, when David following Saul out of the cave had pleaded his cause with him, and Saul thereupon had acknowledged his innocence and condemned himself, 1 Sam. 24.16, 17. God shall send forth his mercy and his truth ; that is, God shall send help because of his mercy and truth; or, by helping me God shall manifest unto all men his mercy to me, and his truth in making good his promises. The first clause may be rendered, as in the margin of our Bibles, He shall send from heaven and save me; he reproacheth him that would swallow me up : and then the meaning is, that God would bring reproach upon his enemies, to wit, by destroying them, and so by disappointing them of their hopes, and frustrating their plots and attempts against him.

Vers. 4. I lie even among them that are set on fire, &c.] That is, men of a hot, fierce and furious spirit, that being enflamed with wrath and envy, are continual incendiaries to enflame others against me. And by saying that he did lie amongst such men, he would imply, that he was amongst them, as one that was cast down, weak and helpless, waiting upon God, but no way able to resist them, nor knowing which way in regard of men to turn himself for succor. Even among the sons of men ; so he terms his enemies, either by way of contempt, because they were, notwithstanding their greatness in Saul's court, but weak flesh and blood, as other men are; or else to imply, that however they pretended themselves the sons of God, yet they were not indeed such, but mere carnal men, void of all piety and grace: whose teeth are spears and arrows, and their tongue a sharp sword ; where by terming their teeth spears and arrows, he intends to set them forth as cruel monsters, that were greater destroyers then any beasts of prey could be; or else their teeth are thus described together with their tongue, both being the instruments of speech, to imply, that by their slanderous and mischievous tongues they did most cruelly wound and tear both him and others, the righteous servants of God.

Vers. 5. Be thou exalted, O God, above the heavens; let thy glory be above all the earth. ] As if he had said, Thy glory lies at the stake in the dangers of thy servant, and therefore by delivering me manifest the glory of thy power and goodness &c. to be above all the creatures in heaven and earth; or, show forth thy glory, that both angels and men throughout the earth may admire and praise thy name.

Vers. 6. They have prepared a net for my steps, my soul is bowed down, &c.] That is, I am so encompassed with their net, that I am in a manner overwhelmed, and ready to fall under their power; or, my soul is even pressed down with fear, as birds that will couch down and lie close to the ground to hide themselves from danger: see the Notes also Psal. 38.6, and 44.25. They have digged a pit before me, into the midst whereof they are fallen themselves: and so indeed it was with Saul, who seeking to surprise David, did himself fall into David's hands in the cave, where he might have slain him.

Vers. 7. My heart is fixed, O God, &c.] That is, I am confidently persuaded that thou wilt deliver me; according to that Psal. 112.7. his heart is fixed, trusting in the Lord: or, I have fully determined to praise thy name; and therefore it may be translated, My heart is prepared, O God, &c. as being cheerfully ready to praise thy name, I will sing and give praise.

Vers. 8. Awake up, my glory, &c.] That is, my soul, or my tongue; see the Note Gen. 49.6. Yet some understand it of his skill in composing Psalms, or of the holy spirit of God wherewith he was inspired when he did compose them; and others of his harp, for his skillful playing whereon he was very renowned: and indeed that follows in the next words, awake psaltery and harp.

Vers. 9. I will praise thee, O Lord, among the people: I will sing unto thee among the nations. ] That is, both among Jews and Gentiles; and most probable it is, that this he spake as a type of Christ, and as foreseeing the calling of the Gentiles: see the Note 2 Sam. 22.50.

Vers. 10. For thy mercy is great unto the heavens, &c.] See the Notes Psal. 8.1, and 36.5.

PSALM LVIII.

Vers. 1. DO ye indeed speak righteousness, O congregation, &c.] Some conceive that by this word congregation any pack of wicked men may be meant, that combined together against David. But I rather think it is meant of those that were in place of authority; as if he had said, You that are Saul's counselors and judges, by your place ye ought to speak righteousness, and judge uprightly, even as God doth, whose person ye represent, Isa. 45.19. I the Lord speak righteousness, I declare things that are right : and indeed in your proceedings against me this you pretend to do, you color over your practices against me with a pretence of zeal for justice, and for the good of the kingdom: but such is the clear justice of my cause, that I dare appeal to yourselves; when to flatter Saul for your own advantage, you can slander one that you know is guiltless, and that hath deserved so well both of him and the whole kingdom, is this to speak righteousness? judge yourselves: do ye judge uprightly, O ye sons of men see the Note Psal. 57.4.

Vers. 2. Yea, in heart you work wickedness, &c.] Hereby David would imply, that they did not only speak and do that which was wicked, but that they also did it wittingly, having plotted & contrived it before in their hearts; & so consequently, that the mischief they did, proceeded not from human frailty, & the over-bearing power of any sudden temptation, but from the mere wickedness of their hearts: you weigh the violence of your hands in the earth ; that is, the evil and injustice which you have plotted in your hearts you afterwards act openly, not in a corner, but in the sight of all men. And by this phrase, you weigh the violence of your hands, he implies 1. that deliberately they contrived to execute the evil they had conceived in their hearts; and 2. that in all the violence wherewith they oppressed him and others, they pretended justice. A pair of balances is the emblem of justice, because that doth exactly determine the just weight of things, making no difference between gold and lead; and therefore to imply that they pretended to weigh all things duly, and to deal with all men exactly, according to the balance of justice, and yet did notwithstanding oppress men with much violence, he expresseth it thus, that they weighed the violence of their hands in the earth.

Vers. 3. The wicked are estranged from the womb, &c.] To wit, from God and his people, and from all holiness and righteousness; as the Apostle saith of natural men, that they are alienated from the life of God, Eph. 4.18. See the Note Psal. 54.3: they go astray as soon as they be born ; that is, even from their childhood. Now though this be the natural and common condition of all mankind, yet David mentions it here with respect to his enemies, and as an aggravation of their wickedness, as implying thereby, that it was by long custom grown uncurable. By his restraining power God doth so bridle the corruptions of some graceless men, that they are of a more harmless conversation then others are; and if they do at sometimes break out into some lewd courses, yet they recover themselves, and give over such courses again: but now of his enemies David would imply this, that they had been desperately wicked even from the cradle; which is that the Prophet also intended in Isa. 48.8. thou wast called a transgressor from the womb. As for the following words, speaking lies, that particular of their lying and slandering is perhaps the rather expressed, because lying is usually one of the first sins of young children.

Vers. 4. Their poison is like the poison of a serpent, &c.] That is, Their virulent disposition and wickedness is as deadly to men, against whom as serpents they spit out their venom and malice, as the poison of serpents is: they are like the deaf adder, (or asp) that stoppeth her ear, &c. Some writers report of the asp, that to prevent the charmer, she is wont to lay one ear close and hard to the ground, and to stop the other with her tail, that she may not hear his enchantments. In reference hereto, or at least to the common conceit of people herein, David here compares his enemies, that would by no means be persuaded to desist from their wicked courses, though these persuasions tended merely to their good, to these adders or asps, that thus stop their ears against the charmer, when he seeks only to rid them of their poison, and to make them harmless. And it may be that he had herein particular respect to Saul and his courtiers, in that after they had heard that moving Apology of David 1 Sam. 24.9. they left not off to persecute him; which some therefore think was the occasion of penning this Psalm. We have several other places of scripture, that allude to that which is said of the serpent and the charmer; as that Eccles. 10.11. Surely the serpent will bite without enchantment, and that Jer. 8.17. I will send serpents, cockatrices, among you, which will not be charmed : but yet this doth not justify charms, see Deut. 18.10. for similitudes are often taken in the scripture from sinful practices, as from the thief Rev. 16.15. See also Luk. 16.8, and 18.1. &c.

Vers. 6. Break their teeth, O God, &c.] See the Notes Job 4.10. and Psal. 3.7, and 10.15.

Vers. 7. Let them melt away as waters, which run continually, &c.] That is, like waters congealed to snow or ice, which when they are melted by the sun or rain, do continually run away till they be quite wasted and gone: and observable it is, that whilst his enemies might seem in the eye of reason, for their strength and unmoveablenesse, like so many mountains and rocks, yet by faith he looked upon them as so many heaps of snow or ice, that might soon come to nothing. Yet some hold that David compares them here to floods of water, that continually pass away: for which see the Note Gen. 49.4. When he bendeth his bow to shoot his arrows, that is, the wicked man, let them be as cut in pieces, that is, as arrows that being shot do snap in sunder, and so can never do hurt.

Vers. 8. As a snail which melteth, let everyone of them pass away, &c.] The snail is said to melt, either 1 because being trodden upon, it presently turns into a slimy water; or 2. because being once out of the shell, it soon spends its moisture, and through the heat of the sun it wastes and dies; yea some say that if salt be put upon it, hereby it will melt to water; or 3. because the snail lives not long, but within a while wastes away, and leaves her shell empty. But however here again it is worth the observing, that by way of contempt he compares his mighty dreadful enemies to such a poor creature as the snail; which though it may seem to threaten with its horns, yet alas there is no danger nor dread in them. Like the untimely birth of a woman, they shall not see the sun ; that is, as an untimely birth dies before it be born, and so never sees the sun, so shall it be with them, in the midst of those great designs they have conceived in their minds, they shall be cut off, and so they shall not be able to bring them to effect.

Vers. 9. Before your pots can feel your thorns, he shall take them away as with a whirl-wind, &c.] That is, Before your pots can be well warmed, by the burning of the thorns which you put under them, God shall suddenly and violently cut them off as with a whirl-wind: so that the meaning is, that look as thorns put under a pot, though they be soon kindled, and with a great crackling noise do suddenly break forth into a mighty flame, yet are soon burnt away, before the pot can come to feel, as it were, the heat of the fire; so God should take away David's enemies before they had made the least progress in a manner in those great designs, which rashly, and with a great deal of fury they at first undertook: and therefore he adds, both living, that is, whilst they are yet vigorous and lively, in the very flower of their lives, see the Note Psal. 55.15; and in his wrath, that is, in his just indignation against them.

Vers. 10. The righteous shall rejoice, &c.] Meaning himself and others: when he seeth the vengeance ; yet not simply at the destruction of their enemies, but because themselves are delivered, and God is glorified in their destruction: and therefore it is said also in the next words, He shall wash his feet in the blood, not of his enemies, but of the wicked. And by that phrase of washing his feet in their blood is implied, 1. in what abundance their blood should be shed, so that the righteous might as conquerors walk up to the ankles in blood, according to a like expression Psal. 68, 23. that thy foot may be dipped in the blood of thine enemies ; and 2. that the righteous should be refreshed by the shedding of these wicked men's blood; as men used in those times to refresh themselves by the washing of their feet. To which also some add, that he should hereby become more pure and holy in all his ways, as being stirred up thereto by God's judgments on the wicked.

Vers. 11. So that a man shall say, &c.] That is, Many men shall say, not only the righteous, who having been staggered before, shall hereby recover themselves, but also wicked men, being forced by this clear evidence to the acknowledgement of these truths; Verily there is a reward for the righteous: verily he is a God that judgeth in the earth ; that is, he observeth and judgeth those things that are done here below; neither is all the punishment of the wicked reserved to the world to come.

PSALM LIX.

Vers. 4. THey run and prepare themselves without my fault, &c.] That is, With all eagerness they prosecute the business, making all the hast and all the preparations they can, that they may apprehend and slay me causelessly: awake to help me, and behold ; that is, do not seem to disregard me any longer, but take notice of the violent proceedings of mine enemies, and likewise of mine innocence and danger.

Vers. 5. Awake to visit all the heathen. ] and consequently all such brutish people, enemies of God and all goodness, as the heathens are. For either by the heathens here he doth particularly mean Saul, and his crew that sided with him, for which see the Note Psal. 10.16; or at least by desiring God to visit the heathen, he doth covertly also desire the like against them; because if the heathens were • it to be destroyed, much more they that professed themselves God's people, and yet were as bad as the heathens: which is more clearly expressed in the following words, be not merciful to any wicked transgressors ; that is, any that are obstinately wicked, and that will not be reclaimed; see the Note Psal. 28.4.

Vers. 6. They return at evening, &c.] As if he had said, Having come and gone all the day long, seeking to apprehend me, they return again in the evening, being never weary of prosecuting their cursed design. It is an expression of the diligence of Saul's officers in pursuing the life of David.