Annotations Upon the Books of Poetry

PSALM LXXX.

Vers. 1. GIve ear, O Shepherd of Israel, thou that leadest Joseph like a flock, &c.] That is, that hast undertaken as a shepherd to protect and guide thy people, and hast hitherto faithfully done it; see the Note Psal. 23.1. and 77.20: thou that dwellest between the Cherubims, shine forth ; that is, manifest thy presence, or the glory of thy power, or thy grace and favor to us, cheering and reviving our hearts by delivering us out of our captivity. Many Expositors conceive this is spoken of the Babylonian captivity. Indeed because there is only mention made here of Israel and Joseph, (for which see the Note Psal. 77.15.) and in the following verse of Ephraim, Benjamin and Manasseh, some do rather think that this Psalm was composed as a prayer for the use of the ten tribes, when they were carried away captives by the Assyrians, amongst whom their might be many that had not bowed their knees to Baal: and accordingly they say also that the Psalmist useth that expression, thou that dwellest between the Cherubims, purposely to hint unto the Israelites, that if they expected that God should hear their prayers, they must, in their desires at least, embrace that only pure way of God's worship, which God had established in the Temple at Jerusalem. But this I conceive is no convincing argument, and that because there was a remnant even of the tribes here mentioned, that had joined themselves to Judah, that they might enjoy the pure ordinances of God in the Temple, who accordingly returned with the Jews out of Babylon, as is evident 1 Chron. 9.3: and therefore these may be here mentioned instead of all the rest of the tribes. And though the Temple was destroyed in the Babylonian captivity, yet this expression of God's dwelling between the Cherubims might be used in reference to that way of worship which God had formerly established amongst them.

Vers. 2. Before Ephraim and Benjamin and Manasseh, stir up thy strength, &c.] That is, Before all the tribes of Israel rouse up thy power, which hath for a time been laid asleep, against our potent enemies. Some conceive that in those words, Before Ephraim and Benjamin and Manasseh, there is an allusion to that which is said Numb. 2.18. that these three tribes had their Tents on the west of the Tabernacle, and so had the Ark, which was in the west end of the tabernacle, continually before them; for which see the Note there. But though this were so, yet it well may be, that under these three tribes here named all the other may be comprehended.

Vers. 3. Turn us again, O God, &c.] That is, Bring us back out of our captivity into our own country, and settle us there again in our former state and condition; for so we see the like expression is used, Psal. 126.1. When the Lord turned again the captivity of Zion, we were like them that dream. Yet under this phrase there may be also included a request, that the Lord would turn their hearts to him by unfeigned repentance, that so they might be fit for deliverance. And cause thy face to shine ; see the Notes Psal. 4.7. and 67.1.

Vers. 4. How long wilt thou be angry against the prayer of thy people? ] Thus they complain, because even after their prayers things were worse with them then they were before.

Vers. 5. Thou feedest them with the bread of tears, &c.] See the Note Psal. 42.4.

Vers. 6. Thou makest us a strife unto our neighbors. ] That is, They are continually striving with us and fighting against us, according to that of the Prophet Jer. 15.10. woe is me, my mother, that thou hast born me a man of strife, and a man of contention to the whole earth : or, Being all our enemies, they even strive amongst themselves, who should first invade us, prevail against us, and make a prey of us.

Vers. 8. Thou hast brought a vine out of Egypt, &c.] The Psalmist in these words may seem to allude to the precious account which men make of vines that are brought out of foreign countries.

Vers. 9. Thou preparedst room before it, &c.] To wit, by casting out the heathen thence, (as he had said in the foregoing verse) even as men dignity up and cast out stones, and roots, and briers and thorns, and whatsoever may hinder the prosperous growing of their vines: and didst cause it to take deep root ; to wit, in that thou didst firmly settle thy people in that land for many years, that so they might flourish the more.

Vers. 10. The hills were covered with the shadow of it, &c.] That is, The whole land was subdued and inhabited by them; not so much as the very hills but were full of people. And besides hereby also may be implied, how exceeding glorious this people should be for riches, power, and extent of their dominions, that other kingdoms which are usually compared to hills in the Scripture should be subdued by them, and that the glory of other kingdoms should be obscured by their glory. And the like may be said of the following clause, and the boughs thereof were like the goodly cedars. Yet this some understand of those great and glorious men that should grow up in this nation, such as David and Solomon, &c.

Vers. 11. She sent out her boughs unto the sea, and her branches unto the river. ] See the Note Psal. 72.8.

Vers. 12. Why hast thou then broken down her hedges? ] To wit, by withdrawing thy protection.

Vers. 13. The boar out of the wood doth wast it, and the wild beast of the field doth devour it. ] That is, the savage and unclean heathens, both princes and people, to wit, the Assyrians or Babylonians.

Vers. 14. Look down from heaven, &c.] As if they should have said, Though we enjoy not the Ark, the outward sign of thy presence, amongst us, yet from heaven we know thou wilt hear our prayers, and there is help to be had, though there be none upon earth; see also the Note Psal. 76.8: and behold, and visit this vine ; that is, send help to thy people.

Vers. 15. And the vineyard which thy right hand hath planted, &c.] Herein there seems to be an allusion to the precious account men are wont to make of those vines or trees which they have planted with their own hands: and the branch which thou madest strong for thyself ; that is, the people whom thou didst establish, that they might be thine own peculiar people, and for thine own honor and glory. And in this expression there seems also to be an allusion to the custom of strengthening young vines, by driving stakes into the earth whereon they might grow up.

Vers. 16. It is burnt with fire and cut down, &c.] To wit, the vineyard or the branch mentioned in the foregoing verse: and the meaning is, that the Israelites were destroyed with fire and sword.

Vers. 17. Let thy hand be upon the man of thy right hand, and upon the son of man whom thou madest strong for thyself. ] That is, By thy power protect that people, that hath been formerly dear to thee and carefully protected by thee, see the Note Gen. 35.18. For those words, the man and the son of man, must be understood, I conceive, collectively, as comprehending the whole body of the people of Israel. Yet there are some that conceive, and that upon very probable grounds, that this prayer is particularly made for the king and people of Judah, whom God had hitherto defended and maintained, and that were at present the only remainders of Israel's desolations; see also the Note before verse. 15.

Vers. 18. So will not we go back from thee, &c.] That is, We will not anymore, as we have done, revolt from thy truth, worship and service; but will trust in thee, and yield obedience to thee in all things: quicken us ; that is, cheer us up, by delivering us; see also the Note Psal. 71.20: and we will call upon thy name ; that is, we will praise thee and worship thee continually.

PSALM LXXXI.

Vers. 3. BLow up the Trumpet in the New-moon, &c.] That is, the New-moon of every month; for which see the Notes Numb. 10.10, and 28.11: in the time appointed on our solemn feast-day ; that is, upon everyone of our solemn feast-days, for the service whereof it seems this Psalm was composed: or both clauses may be meant of one and the same time, to wit, the new-moon of the seventh month, which was indeed a solemn feast-day, and called the feast of trumpets ; for which see the Note Lev. 23.24.

Vers. 5. This he ordained in Joseph, &c.] That is, in Israel; see the Note Psal. 77.15: for a testimony ; that is, for a law, see the Note Psal. 19.73 or for a memorial of the mercy in the following words mentioned: when he went out through the land of Egypt ; to wit, when he led his people thence with an out-stretched arm; or, as it is in the margin of our Bibles, when he went out against the land of Egypt, that is, when he went forth as a captain before his angels, that were to execute his judgments upon the Egyptians. As for the following clause, where I heard a language that I understood not, it is spoken, I conceive, by the Psalmist in the name of the people of Israel. And though some understand it thus, that when God had carried them out of Egypt, they did hear a language which they had never been acquainted with, to wit, the voice of God speaking from mount Sinai; yet I doubt not but the meaning is this, that in Egypt they heard a language which they understood not, and that this is added by way of aggravating the misery of their bondage there, from which God delivered them, and that because for the same reason we see this very particular alleged elsewhere, as Psal. 114.1. when Israel went out of Egypt, the house of Jacob from a people of strange language : see also the Notes Deut. 28.49.

Vers. 6. I removed his shoulder from the burden; his hands were delivered from the pots. ] That is, from making pots; or from filling and carrying pots laden with water, straw, clay, bricks, mortar, &c. all which may be comprehended in that general expression, Exod. 1.14. And they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field. However, clear it is, that from hence to the end of the Psalm God is brought in as expostulating with his people.

Vers. 7. Thou calledst in trouble, &c.] To wit, when after their deliverance out of Egypt (of which he had spoken in the foregoing verse) Pharaoh had pursued them to the red-sea; see Exod. 14.10, 15: I answered thee in the secret place of thunder ; that is, out of the pillar of fire and of the cloud from whence I thundered upon the Egyptians, see the Notes Exod. 14.24. Now this might be termed an answering them in the secret place of thunder, 1. because the thunder came out of the pillar of the cloud, which though it gave light on one side to the Israelites, yet it was a cloud of darkness to the Egyptians, Exod. 14.20: 2 ^lie , and especially, because though God did not visibly then appear to them, yet the thunder was a clear evidence of his hidden presence there, and that however before he had seemed to hide himself from them for a time, yet he was in a readiness to help and deliver them: and it may well be that this is spoken in reference to that which is said Exod. 14.20. that the Lord looked to the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians. And some understand it also of God's speaking to the people from mount Sinai by a voice like thunder, which came from the thick cloud that was upon the mount. As for the following clause, I proved thee at the waters of Meribah, to wit, by the thirst they endured there, this is doubtless added to show, that it was of God's free grace that he did thus deliver them from the Egyptians, seeing so shortly after they did by their murmuring at Meribah discover how unworthy they were of this mercy. See also the Note Exod. 15.25.

Vers. 8. Hear, O my people, and I will testify unto thee, &c.] See the Note Deut. 4.26. But this must be understood as spoken by God to the Israelites when he had newly carried them out of Egypt, as is evident by that which follows ver. 11. But my people would not hearken to my voice, &c. see the Notes also Exod. 15.25.

Vers. 10. Open thy mouth wide, &c.] That is, Ask freely and largely, even whatever you will, yea ask still greater and greater things, and that with full assurance of faith, pressing your requests with fervency and importunity: and I will fill it ; that is, I will fulfill all your desires. But yet this last clause some understand particularly of God's supplying them liberally with food and sustenance, whereto that may seem to agree which is added ver. 16. He should have fed them also with the finest of the wheat, &c: and some, of God's filling their mouths with his praises, for which see the Note Psal. 71.8. And however in the expression here used there seems to be an allusion to the manner of birds feeding their young ones.

Vers. 15. The haters of the Lord should have submitted themselves unto him, &c.] Hereby is implied, that on the contrary, because of his people's sins, he had chosen to prosper those that hated him, rather then not punish his people's rebellion against him. See the Note also 2 Sam. 22.45.

PSALM LXXXII.

Vers. 1. GOd standeth in the congregation of the mighty, &c.] That is, He is present among the great judges and Potentates of the world, and president over them, see the Notes 2 Chron. 19.6. and Deut. 1.17: he judgeth among the God's ; see the Note Exod. 22.28. The meaning is, that they are but his vicegerents, and that he will therefore judge them, according as they carry themselves in judging others. And hence it is that in the following verses he expostulates with them as his subjects and vassals, How long will ye judge unjustly? &c.

Vers. 5. They know not, &c.] As if he had said, But, alas, it is in vain to speak to these men, They know not, that is, Being blinded with gifts, corrupt affections, and their greatness in the world, they know nothing of this which I have spoken to them of; they know not what is just and what is unjust, nor what belongs to them to do: neither will they understand ; that is, they are willfully ignorant, and will not be taught: they walk on in darkness, they proceed on in their ways of ignorance, sin and folly. And then for the last clause, all the foundations are out of course, in the original are moved, either it doth simply declare the evil that came by the injustice of these judges, to wit, that for want of justice and judgment, which are the foundations of kingdoms & commonwealths, all things were out of order and went to wrack; or else it is added to imply the obstinate blindness of the judges, who though they might see that all things were brought into confusion, & were like to be utterly ruined by their unjust doings, yet they would not be convinced of the evil of their ways. But see the Notes Psal. 11.3, and 75.3.

Vers. 6. I have said, Ye are God's, &c.] See the Note Exod. 22.28: and all of you are children of the most High, to wit, because God had conferred part of his sovereignty and judiciary power upon them, as Princes are wont to leave theirs to their children; and because withal they should be, if they would carry themselves as they ought to do, most dear to God, as children are to their father.

Vers. 7. But ye shall die like men, and fall like one of the princes. ] That is, ye shall be cast down from your places of dignity and power, (according to that Luk. 1.52, he hath put down the mighty from their seats ) like as other Princes before you have been, or as it hath been with the princes of other nations; or, ye shall die by some violent death, as usually tyrants are wont to do.

Vers. 8. Arise, O God, judge the earth, &c.] As if he had said, Seeing the judges on earth are everywhere so unjust, do thou from heaven take this work into thine own hands; do thou free the oppressed, and punish the oppressors, with their unjust judges: for thou shalt inherit all nations ; that is, by this means all nations shall submit themselves to thee, and shall worship and fear thee; or, thou art and always shalt be the supreme judge of all nations, neither can any tyrants wrest this power out of thine hands. Yea some conceive that this is spoken in reference to Christ.

PSALM LXXXIII.

The Title. A Song or Psalm of Asaph. ] Most Expositors hold that this Psalm was penned when Jehoshaphat was invaded by a mighty army, made up of many several nations, 2 Chron. 20.1. which agreeth with that which is here said, verse. 6, 7, 8. and because it is said that the people of God sung as they were going out against this army, 2 Chron. 20.21, 22. therefore some conceive that this was the very Psalm which they then sung.

Vers. 1. Keep not thou silence, O God, &c.] To wit, whilst thine enemies make such a noise, as it follows in the next verse. But see also the Note Psal. 28.1.

Vers. 3. They have taken crafty counsel against thy people, and consulted against thy hidden ones. ] That is, thy saints and servants, whom thou dost hide as a precious treasure from the rage of their enemies, and who are not known nor owned to be such as they are by the men of this world, their life being hid with Christ in God.

Vers. 5. For they have consulted together with one consent, &c.] And thus, though these nations were usually at deadly enmity one against another, yet now they could unanimously combine together against the people of God.

Vers. 6. The tabernacles of Edom and the Ishmaelites, of Moab and the Hagarens. ] See the Note 1 Chron. 15.10. It seems some of Ishmael's posterity were from their father called Ishmaelites, and others of them from their grandmother Hagar were called Hagarens; yet others conceive they were the posterity of some other children, that Hagar had by some other husband after Abraham had put her away.

Vers. 7. Gebal. ] See the Note 1 Kings 5.18.

Vers. 8. Assur also is joined with them, &c.] That is, The Assyrians also, though a people of a far country, were joined with them: they have holpen the children of Lot ; to wit, the Moabites and Ammonites, who were, it seems, the first and chief movers of this invasion of the land of Israel, whereof the Psalmist speaks, and so they were in that invasion in Jehoshaphat’s days, 2 Chron. 20.1.

Vers. 9. Do unto them as unto the Midianites; as to Sisera, as to Jabin, &c.] That is, as to the army of Jabin: but see also Judge. 4.24.

Vers. 10. Which perished at Endor, &c.] For they were destroyed at Taanach by the waters of Megiddo, Judge. 5.19. and Endor, Taanach, and Megiddo were neighbouring towns, Josh. 17.11: they became as dung for the earth ; that is, they were trodden underfoot like dung, and their carcases lying unburied were as dung to fatten the earth, according to that Jer. 16.4. they shall not be lamented, neither shall they be buried; but they shall be as dung upon the face of the earth.

Vers. 12. Who said, Let us take to ourselves the houses of God in possession. ] To wit, in that they sought to subdue the land of Canaan, which was God's inheritance, and to get possession of the cities and towns of Judea: which might be called the houses of God, because there God dwelt amongst them, and where the people of God are, there God is present with them; and withal because God had given them this land for their inheritance; whence is that of Jehoshaphat 2 Chron. 20.11. Behold how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.

Vers. 13. O my God, &c.] This may be taken as spoken by the Psalmist, either in his own name, or in the name of the people of God as one man. Make them like a wheel ; that is, Let them, through the volubility and inconstancy of their condition, be suddenly and violently carried down headlong from their lofty estate, not finding any resting place, till they and their designs be utterly ruined, even as when a wheel is turned about, the top of it is suddenly underneath; or, Let them be continually driven about with divers calamities, and never be at rest in a settled condition; or, Let them be stricken with a spirit of giddiness, unstable and inconstant in all their consultations and imaginations, and so thereby unable to hurt thy people: as the stubble before the wind ; see the Notes Job 21.18, and Psal. 35.5.

Vers. 14. As the fire burneth the wood, and as the flame setteth the mountains on fire. ] That is, the stubble, or rather the trees on the mountains, which being set on fire, no skill or industry of men can yield any help for the quenching of them.

Vers. 15. So persecute them with thy tempest, &c.] See the Notes Job 27.20, 21. and Psal. 35.5, 6.

Vers. 16. Fill their faces with shame, &c.] To wit, for their great disappointments in their hopes and attempts against thy people (see also the Note Psal. 44.15.) and the great contempt that is fallen upon them, who had wont to hold their heads so high, and to be adored of all men: that they may seek thy name ; that is, that they may be forced, though feignedly, to cry unto thee for help; see the following verses.

PSALM LXXXIIII.

Vers. 1. HOw amiable are thy Tabernacles, O Lord of hosts! ] That is, How desirable and delightful a thing is it to enjoy thine Ordinances there in the assemblies of thy people! see also the Note Psal. 43.3.

Vers. 2. My soul longeth, yea even fainteth for the courts of the Lord, &c.] See the Notes Psal. 42.1, 2. And he saith the courts of the Lord, because none but the Priests might go in any further then the courts. My heart & my flesh crieth out for the living God ; see the Notes Psal. 42.1, and 63.1.

Vers. 3. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, &c.] That is, in and about the Temple where thine altars are, to wit, the altars for incense and burnt-offerings. But however this is clearly inserted with respect to his desire of being where God's altars were.

Vers. 4. Blessed are they that dwell in thy house, &c.] To wit, the Priests and Levites; but see the Note Psal. 23.6: they will be still praising thee ; the joy they take in being there yielding them matter of continual praise; and so they shall be blessed both in that their holy and happy employment, and in the benefits they shall reap by being there, which shall continually fill their mouths with thy praises.

Vers. 5. Blessed is the man whose strength is in thee, &c.] That is, say some expositors, that by thy grace and providence receives that strength and vigor, both of body and mind, that he can come from the place of his abode to thy Temple to keep thy solemn feast there, or that relies upon thee, that thou wilt strengthen him to go up to thy temple. But I rather conceive the meaning to be this, that the man is blessed that doth rely upon God for strength and help in everything whatsoever; that makes account that all his strength depends merely upon God; & so thereupon (as is implied in the following words) desires much to be in God's Temple, to wit, that he may thereby strengthen his faith, and may seek God's face and favor, who is his strength. In whose heart are the ways of them ; to wit, the ways of them whose zeal in going up to the house of God is described in the following verse; that is, who doth from his heart desire, and delight, and purpose and resolve to be going in those ways that lead to thy house, that he may enjoy thy presence there, so that the thoughts of his heart are continually upon that. Yet some understand this last clause of those whose hearts are set to walk in the ways of God's commandments.

Vers. 6. Who passing through the valley of Baca, make it a well, &c.] That is, who do cheerfully pass through any difficulties which they meet with in the way, as they go up to God's house. Some think that there was a valley, through which some of the Israelites were to go as they went up to Zion, that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees, as it is in the margin of our Bibles, the meaning of these words seems to be this: who passing through the valley of tears, to wit, by reason of the many troubles and difficulties they meet with in their way, or, through the valley of mulberry trees, that is, through dry and sandy deserts, because in such places mulbery trees are wont to grow; make it a well, that is, forget their thirst, by reason of their eagerness to go up to God's house; and that dry valley is to them all one, as if it were a valley full of springs and wells of water: or they make it a well, that is, rather then they will be hindered from going up to God's house, with much labor they dig wells and springs of water all the way as they go, for the refreshing of themselves, and the encouragement of others that are to go that way; and where the ground will not yield any springs, they dignity pits, or make cisterns, for the receiving and keeping of rain-water, so that all the way along it seems to be as a well. It may also be rendered, who passing through the valley of mulberry trees, make him a well ; and then the meaning must be, that the remembrance of God, to whom they are going, is to them as a well of living waters to refresh their spirits; it makes them not mind their thirst, but go cheerfully on through all difficulties. The rain also filleth the pools ; that is, through God's grace and favor to them, the pits and cisterns they have digged and made are filled with rain; or, by their longing desire and hope of meeting with their God in Zion, they are refreshed, as with showers of rain.

Vers. 7. They go from strength to strength, &c.] That is, Instead of being wearied with their journey, they shall rather gather strength as they go, and grow stronger and stronger; so eager they shall be in going up to God's house. It may also be rendered, they go from company to company ; and then the meaning is, that they go up by troops or companies; or that as they go along, one troop doth ever and anon overtake another; or that out of the great alacrity of their spirits as they go along, sometimes they join themselves to one company, sometimes to another, that they may hear God's praises, and talk together of God's mercies, till they all meet together at last in Zion.

Vers. 8. O Lord God of hosts, hear my prayer, &c.] To wit, for bringing me again to enjoy thy presence in thy Sanctuary. And because he calls God here the Lord God of hosts, some hereby are induced to think that David composed this Psalm, when by following his wars abroad he was hindered from resorting to God's house, as at other times he was wont to do.

Vers. 9. Look upon the face of thine anointed. ] That is, Look favourably upon me, whom thou hast anointed to be king. Yet because David was a type of Christ, there may be also a request included in these words, that God would be favorable to him in and through the mediation of that his promised Messiah.

Vers. 10. I had rather be a door-keeper in the house of my God, then to dwell in the tents of wickedness. ] That is, I had rather be in the meanest condition where I might daily worship God, then to be in the highest place of honor and power, or in the stateliest habitations of the great ones of the world, or any other, where wickedness reigns. Yet some also think, that the word tents is used to imply their unstable and flitting condition. However it may well be, which some say, that this is the rather added for the encouragement of the sons of Korah, to whom this Psalm was committed, as appears in the Title, who were porters or door-keepers in the house of God, as is clear 1 Chron. 9.19, and 26.1.

Vers. 11. For the Lord God is a Sun. ] To wit, in that he doth enlighten and enliven his Church, when as all the world besides lie under darkness and the shadow of death, and in that he doth cheer and warm and comfort the hearts of his people by his lightsome countenance, and is the fountain from whence all blessings and comforts are derived to them.

The Lord will give grace and glory. ] That is, saving grace here, and the glory of heaven hereafter: or, he will receive them into his grace and favor, and afterward raise them to great dignity and honor.

Vers. 12. Blessed is the man that trusteth in thee. ] To wit, though he be for a time deprived of thy presence in the Sanctuary.

PSALM LXXXV.

Vers. 1. LOrd, thou hast been favorable unto thy land, &c.] That is, Thou hast formerly of thine own free grace shown mercy to thy people, whom thou didst plant in the land of Canaan, and amongst whom thou wert pleased to dwell there: thou hast brought back the captivity of Jacob ; that is, thou hast formerly delivered thy people out of bondage. And it may be meant either of their deliverance out of Egypt (if this Psalm were composed for the use of the faithful, when they were under the Babylonian captivity;) or else of their deliverance out of Babylon, (if it were composed after that when they were under the tyranny of Antiochus;) or else in general of all former deliverances, when their enemies about them had brought them into bondage. See also the Note Psal. 14.7.

Vers. 4. Turn us, O God of our salvation. ] See the Note Psal. 80.3.

Vers. 6. Wilt thou not revive us again? &c.] See the Notes Psal. 71.20, & 80.18.

Vers. 7. Shew us thy mercy, O Lord. ] As if they had said, Be merciful to us; for on thy mercy alone we depend, and yet hereof for the present there is not the least appearance. But see the Notes Psal. 4.6. and 50.23.

Vers. 8. I will hear what God the Lord will speak, &c.] This may be taken, either as spoken by the Psalmist in his own name, or in the name of all the faithful jointly together, as if they were one person. And it is added by way of correcting that which went before, as if he had said, What do I mean thus to complain? I will rather patiently with still silence wait upon God, & carefully observe what God will now do for us by way of answering our prayers, according to the promises which he hath made to us in his word. For he will speak peace to his people & to his Saints ; that is, doubtless he will hear their prayers, & by doing them good will give an answer of peace: but let them not return again to folly ; to wit, as being warned by their former sufferings.

Vers. 9. Surely his salvation is nigh them that fear him, &c.] That is, God will soon and speedily save those that fear him: that glory may dwell in our land ; that is, that whereas for a long time together we have been in a very low and dishonorable condition, our land hath lain untilled, our towns and cities have been desolate and ruined, our religion, laws and government have been overturned, and our people have been held under bondage, despised and derided, and looked upon as a people abhorred of God; now we may in all these things recover our former glory, especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances, that so we may glory in the glorious presence of God amongst us, and all men may extol our happiness in these regards, as in former times. This is I conceive the full drift of these words. But yet many Expositors refer them to the time of Christ's coming into the world, to accomplish the work of man's salvation; Surely his salvation is nigh them that fear him, that glory may dwell in our land, that is, that Christ may dwell in our land, whose glory was as of the only-begotten of the Father, Joh. 1.14. and who was indeed the glory of his people Israel, Luk. 2.32.: not only because he descended from their stock, and because the Gospel went forth from them into all the world; but especially because through faith in him they had cause of glorying in his righteousness, according to that of the Apostle 1 Cor. 1.31. He that glorieth, let him glory in the Lord ; and because by the word and spirit of Christ, that glorious image of God whereof they were deprived by sin, Rom. 3.23. was renewed in them from glory to glory, 2 Cor. 3.18.

Vers. 10. Mercy and truth are met together, &c.] Here the Psalmist sets forth how it shall be with the people of God, when God shall have wrought salvation for them, and restored them to their former glory, as is expressed in the foregoing verse. And almost all Expositors refer this to the time of Christ's kingdom. Mercy and truth are met together ; that is, They shall then be both merciful and true and faithful: righteousness and peace have kissed each other ; that is, they shall also be both just in all their dealings, and of a peaceable disposition one towards another. And these phrases, of meeting together and kissing each other, are used to imply, that these graces shall everywhere abound, and be found jointly together amongst the people of God, and that one of them cannot be without the other; as we see by experience, that without justice there can be no peace, &c. Or else the meaning may be this, that as God shall show mercy to men, so men shall be true and sincere in their carriage of themselves towards God; and as God shall be righteous in performing all that he hath promised to his people, so his people shall enjoy secret peace of conscience in regard of God: and so these several expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people. And then again they may be understood of the work of men's redemption by Christ. For therein it may be said 1. that mercy and truth met together, both because the truth of God in his threatenings against man for sin was made good in the sufferings of Christ, and yet with all mercy was shown to the sinner, in that satisfaction was not required of him in his own person; and also because in this great act of mercy which was wrought for poor man, there was a declaration of God's truth in the full performance of all the promises, which concerning this he had made to the fathers, see Rom. 3.25, 26. and Luk. 1.72, 73: and 2 ^lie , that righteousness and peace have kissed each other ; both because by Christ peace was wrought betwixt God and the poor sinner, and yet withal God's righteousness in the punishment of sin was fully satisfied, and likewise because by the merits of Christ all believers do obtain righteousness for their justification, and peace of conscience, which must needs follow thereupon.

Vers. 11. Truth shall spring out of the earth, &c.] Some Expositors do understand this also of the person of Christ: Truth, that is, Christ, who is the truth Joh. 14.6. shall spring out of the earth ; that is, shall be born upon earth; or shall be conceived and born of a woman: and righteousness shall look down from heaven ; that is, Christ, who is the righteousness of God, and the Lord our righteousness, Jer. 23.6. shall come down unto us out of heaven from his Father. But I take it rather to be a prophecy, either 1. of the accomplishment of God's promises concerning our redemption by Christ: Truth shall spring out of the earth ; that is the truth of God in his promises concerning the Messiah, which for a long time seemed to be as seed that is buried under ground, shall at last spring up and appear upon earth, that being there done which God had promised: and righteousness shall look down from heaven ; that is, the righteousness of God in making good that promise concerning Christ, which was long withheld, shall at length appear; or the righteousness which God hath appointed for the justification of sinners shall at length be discovered to men from heaven; or 2. rather of the happy condition of God's people, when God should deliver them from their enemies, but especially under the kingdom of Christ, to wit, that truth, which seemed formerly to be extinct, should then spring up again; and that righteousness should, through the grace of God, be again found amongst men: yea that these graces of truth and righteousness should so abound amongst men, as if the earth brought forth nothing but truth, and the heavens rained down nothing but righteousness; so that the Church hereby shall be in as flourishing and joyful a condition, as the earth seems to be, when being blessed from heaven it is filled with a rich and a plentiful increase. But yet some do understand the first clause of the truth that is in man, and the second of the righteousness of God. Truth shall spring out of the earth, that is, men shall become eminently true and faithful, both in word and deed: and righteousness shall look down from heaven ; that is, the Lord discerning this shall righteously make good his promises to them, and command a blessing upon them from heaven.

Vers. 12. Yea the Lord shall give that which is good, &c.] That is, Together with these spiritual gifts he shall also give them every outward blessing that may be good for them. Yet some restrain this to that particular good of the earths increase, which is expressed in the following clause, and our land shall yield her increase.

Vers. 13. Righteousness shall go before him, &c.] That is, Righteousness shall then flourish, and have a free course and passage in every place. For as the Prophet sets forth the corruption of those times wherein he lived by this, that there was no place for justice, Isa. 59.14. judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter : so here the Psalmist sets forth the prevailing of righteousness in those times, when God should return in mercy to his people, by this, that righteousness should have a free course amongst men, so that they should generally walk in the ways of righteousness, & do that which is just and right in God's eyes. Only we must know, that by this phrase of righteousness going before him, is implied, that this change God would make, when he came to visit his people, & when Christ came with his Gospel to set up his kingdom amongst men; or that by his righteousness wrought in them the hearts of men should be prepared for God to dwell there. Yet some understand it of the righteousness of Christ's government, that look as the glory of Princes is manifested by the pomp of those that go before them to make way for them, so Christ's glory should be manifested by the righteousness of his government. But the first exposition I take to be the best, as by the following words we may gather, Righteousness shall go before him, and shall set us in the way of his steps ; that is, shall cause us to walk in his ways. But see also Psal. 89.14. and Isa. 58.8. where the like expressions are used.

PSALM LXXXVI.

Vers. 1. HEar me, for I am poor and needy. ] See the Note Psal. 40.17.

Vers. 2. Preserve my soul, for I am holy. ] That is, Thou hast sanctified me in some measure by thy spirit, I have consecrated myself wholly to thy service, and do endeavor to walk in all holiness before thee: neither am I therefore such a one as mine enemies would make me to be, nor have I by any injury done to them deserved to be used by them as I am.

Vers. 9. All nations whom thou hast made shall come and worship before thee, &c.] This may be meant, either of the forced acknowledgement of the greatness of the God of Israel, whereto all nations should be brought by observing his mighty works; or rather of the conversion of the Gentiles: and it may well be that David might hence encourage himself, that if God would show mercy to them, much more to him, who was one of his own peculiar people. As for that clause, which thou hast made, either it is added the more fully to express that all nations, none excepted, should come and worship before him, there being no nation under heaven that received not their being from God; or else rather to imply a reason, why it might well be thought that God would in time to come call in all nations to fear and praise him, namely, because they were the work of God's hands as well as the Jews, and therefore it was fit that they also should know and worship their Creator.

Vers. 11. Teach me thy way, O Lord, &c.] See the Note Psal. 25.4: unite my heart to fear thy name ; that is, unite my heart to thee, cause me in sincere and fervent love to cleave unto thee, make me with a full resolution to set my heart to fear and serve thee only, that my heart may not be drawn away to do anything but what is according to thy will; or, which is indeed all one in effect, Cause my heart to be united within itself, that it may not be divided and distracted with divers corrupt affections, that I may not be carried this way and that, as double-minded men are wont to be, that so I may fear & serve thee with my whole heart; and that because such only as are thus affected thou art wont to help.

Vers. 13. Thou hast delivered my soul from the lowest hell. ] or, the lowest grave. That is, from the most desperate dangers of death, wherein my condition seemed as hopeless, as is the condition of one that is buried deep under ground; or, By pardoning my sins, thou hast delivered me from that desperation I lay under, the terrors of Satan, & the tortures of an evil conscience, yea even from the very pit of hell. And indeed because the remembrance of his sins might well bring these terrors upon David when he was in such dangers, it is most probable that this was chiefly intended in that which he saith of his souls deliverance from the lowest hell.

Vers. 16. Give thy strength unto thy servant, &c.] That is, By thy strength do thou help and support me, both that I may prevail over my strong adversaries, & that I may not sink under the terrors that lie upon my spirit: and save the son of thine handmaid ; that is, me, who have been even from my mothers womb thy household servant, as being born in thy family, of thy servant, born of faithful parents, and so by birth-privilege under the Covenant, and consequently under thy care and tuition.

Vers. 17. Shew me a token for good. ] That is, By some notable and wonderful sign wrought for my preservation and deliverance, make it evident both to myself and others that thou art tenderly careful of my good and welfare, however for the present thou art pleased to hide thyself from me.

PSALM LXXXVII.

Vers. 1. HIs foundation is in the holy mountains. ] It seems probable by the manner of the Psalmists expressing himself here, that having been long meditating with himself of the happiness of Zion, in that it was the city of God, hereupon he breaks forth abruptly thus, His foundation is in the holy mountains ; that is, The foundation of the temple or city Jerusalem, which he hath chosen and built for his own settled dwelling-place, he hath laid in the holy mountains : whereby may be meant, either particularly the hills of Zion and Moriah, whereon the Temple and city of David were built; or generally the mountains in and about Jerusalem, according to that Psal. 125.2. the mountains are round about Jerusalem : which he calls holy mountains, because they were sanctified & set apart to be the lace of God's spiritual presence & worship. And doubtless this which is here said of the situation of Zion in the mountains, is to imply the strength & stability thereof. It is the judgment of divers learned Expositors, that this Psalm was composed for the encouragement of God's people, when after their return out of Babylon they had been many years opposed & hindered in rebuilding the city & temple, & were at last stirred up by the prophets Haggai & Zacharias again to set upon the work: Though they were poor and but few in number, & had many mighty adversaries, and though the foundation that was laid for the Temple gave not the least hopes that ever it would equal the glory of the former Temple, Ezr. 3.12; yet the Psalmist wills them to consider, that it was God that had laid the foundation, both of the Temple and city, as the prophet Isaiah saith also Isa. 14.32. the Lord hath founded Zion, and that too in the place which himself had chosen for his holy habitation, and for the habitation of his people; and therefore they need not fear but he would prosper their work, and that he would strengthen and establish it forever. But however it is evident in the Psalm, that the chief drift of it is to set forth the strength and glory of the Church of Christ, that spiritual Zion: and this therefore is here principally intended, that this holy Jerusalem, which God built and not man, had her foundation in the holy mountain, not only because it must needs be invincibly strong, as being founded upon Christ, so that the gates of hell shall not prevail against it Matth. 16.18; but also because it was out of Zion that the Gospel and Church of Christ did first come forth, & spread itself over all the world.

Vers. 2. The Lord loveth the gates of Zion, more then all the dwellings of Jacob. ] That is, say some Expositors, more then all the synagogues in the land or more then all the places wherein God had formerly dwelt in tabernacles among his people. But I rather take it thus, that God loved Zion more then all the towns and cities, which God had given the seed of Jacob in the land of Canaan for their habitation, and that because he had chosen that for his settled dwelling-place.

Vers. 3. Glorious things are spoken of thee, O city of God. ] As if the prophet had said, (speaking in reference to the sad estate of God's people and the city Jerusalem, after their return from the Babylonian captivity,) O thou city of God, Though thou art now in a poor and low and despised condition, and there may seem to be little or no hope for the present that ever it will be better with thee; yet certainly in the writings of the prophets, and by the prophets too that are now living, glorious things are spoken, that is, foretold concerning thee, that shall in time to come befall thee. Yet some, I know, do understand it thus, glorious things are spoken of thee, that is, are everywhere reported of thee.

Vers. 4. I will make mention of Rahab, &c.] That is, of Egypt; for Egypt is usually called Rahab in the Scripture, as Psal. 89.10. and Isa. 51.9▪ and that either from her strength and pride (which the word Rahab signifieth) by reason of her exceeding great riches and power, or because of some chief city in Egypt that was so called. Some Expositors conceive, that in this and the following verse Zion is preferred before all the nations here mentioned, for the many famous men that should spring up there; and accordingly they understand the words thus, I will make mention of Rahab and Babylon to them that know me; behold Philistia and Tyre with Ethiopia; this man was born there, as if he had said, I will to my countrymen and friends, with whom I confer, talk of the glory of Egypt and Babylon, and likewise of Philistia and Tyre and Ethiopia; and so perhaps in talking of them, someone man in these nations may be found, of whom it may be said, by way of extolling him for his eminency, This man was born there : but now in Zion, as it follows in the next verse, many such men of renown shall be found, of Zion it shall be said, This and that man was born in her. But doubtless these words contain a prophecy of the bringing in of all nations to be joined to the Church and people of God; these being here expressed by name instead of all, either because these were best known to the Jews, or because these were the greatest and richest of nations in those times, or the most notorious for superstition and all other wickedness whatsoever, and usually the greatest enemies to the people of God, and therefore most unlikely to be joined to her; this being much for the honor of Zion, that those that formerly fought her ruin, should now count it their greatest glory to be numbered amongst her children. Accordingly therefore these words must be understood, and that either as the words of the Psalmist, or as spoken in the name of the Church, glorying as it were in her great enlargements: I will make mention of Rahab and Babylon to them that know me ; that is, to those that are already knit to me, to those that are my familiar friends, or that are already citizens of Zion, I will speak of the Egyptians and Babylonians upon occasion of their coming in to join themselves to us. I will make honorable mention of them and of their piety & worthy deeds; or, In speaking to those that are fellow-citizens of Zion, I will take in and make mention of, not the Jews only, but even the Gentiles also: and the meaning is, that their conversion should be famously known and spoken of. Behold Philistia and Tyre with Ethiopia ; as if it had been said, I will also make mention of these nations, or these also shall be numbered amongst the citizens of Zion: of them it shall be said, this man was born there, that is, these before-mentioned were born there, for the Scriptures do usually speak of whole nations as of one man, as in Psal. 25.22. Redeem Israel, O God, out of all his troubles. However the meaning is this, that divers of these nations should join themselves to the Church, being there begotten again by the immortal seed of the Word, and so should renounce their former countries, counting it their greatest honor to be new-born citizens of God's spiritual Zion; or that those that shall be thus converted from heathenism and joined to the Church, should be in all respects as those that are born there.

Vers. 5. And of Zion it shall be said, This and that man was born in her. ] That is, whereas now the inhabitants of Zion are very few, then many and many of divers nations and countries and conditions shall day after day be added to the Church, and it shall be counted an honor to be numbered amongst the citizens of Zion. The like expressions we have elsewhere in the prophets concerning the calling of the Gentiles, as Isa. 44.5. One shall say I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel : and so likewise Isa. 54.1. See also the foregoing Note.

Vers. 6. The Lord shall count when he writeth up the people, that this man was born there. ] That is, The Lord himself, the king of Zion, yea the king of the whole world, shall to their great honor, when he takes notice of all the inhabitants of the world, own them as true members of his Church, and enroll them in the Register of the citizens of Zion, as those whose names were from all eternity written also in the book of life. The Psalmist alludes to the custom of king, that are wont to take the number and to keep a register of the names of their subjects: and the drift of the words is to imply, that God, to whom all nations are exactly known, and at whose disposing they are, shall everywhere bring into his Church those he desires to honor, and shall readily own them for his people.

Vers. 7. As well the singers, as the players on instruments shall be there, &c.] That is, So great shall the bliss of Zion be, that it shall be a place of continual joy, the inhabitants still seeking to praise God for his goodness, and to extol the happiness of his city and people. All my springs are in thee, that is, all from whence any good or comfort comes flowing into my soul is in thee, O city of God; from the presence of God and his holy Ordinances there, all saving knowledge, grace and comfort, those living waters that can only refresh my soul, come flowing in to me, see the Note Psal. 68.26; or, all my springs are in thee, that is, whatever is within me, that can contribute anything to the setting forth of thy praise, O Zion, shall be spent upon thee; all the thoughts and affections of my heart, all my skill in music, and the vein that I have for poetry, shall be poured forth in thy praises, and shall continually send forth new and fresh praises of thee. Either of these ways this last clause may be most probably understood. Yet some take it thus, All my springs are in thee, that is, all my delights are set upon thee, all my affection is to thee, O Zion; or, as if it were spoken to God, All my thoughts are on thee, O God, all my delight and hope is in thee, and all my affection is to thee.

PSALM LXXXVIII.

The Title. TO the chief Musician, upon Mahalath Leannoth, &c.] See the Note on the Title Psal. 53. of which what is there said may be also said here: Maschil ; see the Note on the Title Psal. 32. of Heman the Ezrahite. There was one Heman, that was one of the three chief Singers, and who was likewise David's Seer, as is before noted 1 Chron. 25.1.5, and therefore some conceive that he was the author of this Psalm, and his brother Ethan the author of the following Psalm. But why these should be called Ezrahites, I find no clear reason given. And therefore others do rather conceive, that these were those Heman and Ethan of the tribe of Judah mentioned 1 Chron. 2.6. & 1 Kings 4.31. for which see the Notes there.

Vers. 5. Free among the dead, &c.] That is, I am as one amongst the dead, free of that company, or free from all the cares and affairs of this life; as if he should have said, I am in a manner dead to the world: like the slain that lie in the grave ; that is, and I have been brought into this condition by a violent hand, as those that are slain in war; or, I am no more regarded, then those that are slain in the war, that are presently tumbled into a pit, no man pitying them or being solicitous for them: whom thou rememberest no more ; that is, of whom thou takest no more care, to wit, for the things of this life: and they are cut off from thine hand ; that is, from thy providence; thou dost no more govern and protect them, nor dispose of them, or provide for them, as thou dost for living men. Yet some conceive that these words are uttered by the Psalmist out of a distempered spirit, as one transported by passion through the extreme troubles and miseries he was in. And some read the last clause, as it is in the margin, and they are cut off by thine hand ; and so conceive that hereby the Psalmist would imply, that he was as one that was cut off by a hand of divine justice.

Vers. 6. Thou hast laid me in the lowest pit, &c.] That is, in the grave; see the Note Psal. 86.13. and the same may be intended also in the following words, in darkness, in the deeps. Yet some conceive that here he compares himself, & that with respect to his desperate condition, and the many terrors that lay upon him, to a man that is cast into a deep dungeon.

Vers. 8. Thou hast put away mine acquaintance far from me, &c.] See the Notes Job 19.13. and Psal. 31.11: I am shut up, and I cannot come forth ; that is, there is no hope of freeing myself from the troubles I am in, see the Note Job 19.8. Yet some understand this literally of the Psalmists imprisonment or banishment; or of his shutting up himself close at home, as being overpressed with sorrow and shame, to see how all men abhorred his company.

Vers. 9. I have stretched out my hands unto thee. ] See the Note Job 11.13.

Vers. 10. Wilt thou show wonders to the dead? &c.] As if he should have said, Unless help come presently, I shall be past hope of praising thee: see the Notes Job 7.8, 9. Psal. 6.5, and 30.9.

Vers. 11. Shall thy loving kindness be declared in the grave? &c.] See the Notes Job 26.6. and 28.22.

Vers. 12. Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? ] That is, in the grave, where the dead forget the living, the body lying there without all sense or remembrance of anything, see the Note Job 14.21. and where being laid they are in a manner quite forgotten by others, see the Notes Job 24.20. and Psal. 31.12.

Vers. 13. In the morning shall my prayer prevent thee. ] That is, I will betimes seek unto thee, before extreme necessity constrains me thereto; or, early, even before thou causest the morning light to shine upon me.

Vers. 18. Lover and friend hast thou put far from me, &c.] See the Note above verse. 8: and mine acquaintance into darkness ; that is, they hide themselves from me; or, if they come where I am, they will not know me.

PSALM LXXXIX.

The Title. MAschil of Ethan the Ezrahite. ] See the Note on the Title Psal. 88. Considering the sad complaints that are made in the later part of this Psalm verse. 38, &c. concerning the doleful condition whereinto the seed of David & the kingdom of Judah were fallen, it may seem very questionable whether that Ethan, the brother of Heman, mentioned 1 Kings 4.31. and 1 Chron. 2.6. could be the author of this Psalm. And indeed if we understand those complaints of the times of the Babylonian captivity, when Jehoiachin was there cast into prison, or of the declining times of Judah's kingdom a little before the captivity, all that can be said is, that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdom of Judah. But I rather incline to think, that the following relation in this Psalm of the doleful condition of Judah's kingdom is meant of Rehoboams days: for though many expressions therein seem to imply a greater desolation, which that kingdom was brought into, then that was in Rehoboams time; yet if we consider what an astonishment it must needs be to the faithful in the land, to see that kingdom, which God had promised should continue in the seed of David to the end of the world, so presently torn in pieces, by the revolting of ten of the twelve tribes from David's family to Jeroboam, and by the civil wars which followed thereupon, and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25. and 2 Chron. 12.2. (all which Ethan surviving Solomon might live to see) it cannot seem strange that Ethan should with respect to those times so bemoan the kingdom of Judah, as in a manner lost and ruined in the eye of reason.

Vers. 1. I will sing of the mercies of the Lord forever, &c.] That is, say some Expositors, I will sing of the mercies of God, which continue forever, which are therefore called the sure mercies of David Isa. 55.3: with my mouth will I make known thy faithfulness to all generations ; that is, thy faithfulness which continues to all generations. But I rather conceive that this is spoken in the name of the Church, who undertake that they will forever extol the mercies and faithfulness of God; or, by the Psalmist in his own name thus, I will sing of the mercies of the Lord forever, that is, as long as I live; or by this Psalm, which shall be continued in the Church forever, I will convey the praise of thy mercy to all generations. However the drift of the Psalmist in these words is, to imply his confidence that God would not cast off his people forever.

Vers. 2. For I have said, Mercy shall be built up forever, &c.] That is, I have concluded on this within myself, that however things go, and though it may seem otherwise to the eye of reason for the present, yet God's mercy to the seed of David and to his people Israel shall never fail, but shall continue and be carried on to all generations, till it be perfected at last in eternal glory: thy faithfulness shalt thou establish in the very heavens ; that is, though thy promises may seem to fail, yet from the heavens thou wilt make good thy faithfulness and perform all thy promises; or, thy faithfulness shall be established, as surely as the heavens are established, and shall be perfected in the glory of thy Saints in heaven.

Vers. 3. I have made a covenant with my chosen, &c.] We must understand this, a • if it had been expressed thus, And the ground of this my confidence is, that thou hast said, I have made a covenant with my chosen, &c. for here the Psalmist brings in the Lord asserting the covenant he had made with David, because this was that whereon he grounded his confidence mentioned in the foregoing verse; I have made a covenant with my chosen, I have sworn unto David my servant, that is, I have made a sure and irrevocable covenant with him, to wit, concerning the stability of his seed and throne; for which see the Note 2 Sam. 23.5. and likewise 2 Sam. 7.12, 13.

Vers. 5. And the heavens shall praise thy wonders, O Lord, &c.] That is, The angels, seeing the wonderful works thou doest for thy Church shall praise thee for them: thy faithfulness also in the congregation of thy Saints ; that is, they shall also, in the assembly of those holy spirits, praise thy faithfulness in making good thy promises to thy people, see the Note Job 15.15; or the second clause may be understood of the angels publishing the faithfulness of God to his saints and servants upon earth. But now some by the heavens do understand, not the angels only, but also the holy servants of God in this world, men of heavenly minds and conversations, who shall praise God upon earth, as the angels do in heaven. And some also understand the whole verse of the visible heavens, as a place parallel with that Psal. 19.1. (for which see the Note there) adding this, that the heavens may be said to praise God's faithfulness in the congregation of the Saints, because they are instrumental in conferring those blessings which God hath promised to the righteous, as rain and fruitful seasons, &c. which only the Saints do acknowledge to be from God. But the first exposition, I conceive, is the best. However, the drift of this, and divers of the following verses, is to show how safely we may rest upon God's faithfulness in performing what he hath promised to his people, and that in regard of his power to do whatever he pleaseth.

Vers. 6. For who in the heaven can he compared unto the Lord? &c.] To wit, among the angels and blessed spirits there? who among the sons of the mighty can be likened unto the Lord? that is, among the mighty ones of the earth? see the Note Psal. 29.1. Yet this last clause may be also understood of the angels, who may be called the sons of the mighty, as elsewhere they are termed the sons of God, Job 1.6.

Vers. 7. God is greatly to be feared in the assembly of the Saints, &c.] That is, as almost all Expositors understand it, in the assembly of the angels; even those glorious spirits, whose power is so terrible to men, do themselves tremble and fear before God, and as dreading his Majesty, are always obsequiously ready to do whatever he enjoins them: and to be had in reverence of all them that are about him ; to wit, the angels, that are continually about him, as soldiers about their general, and servants about their master, whom therefore they have all cause to reverence, as infinitely excelling them in glory. Yet I see not, but this may be most probably understood of the Saints on earth, to wit, that God is greatly to be feared in the assembly of his people, in regard of his protecting them, and the dreadful judgments he executes upon their enemies in their defense; and to be had in reverence of all them that are about him, that is, of all his people; or, as some say, of all the heathen round about; see the Note Psal. 76.11.

Vers. 8. Who is a strong Lord like unto thee? or to thy faithfulness round about thee? ] That is, Who amongst all those that are round about thee are like to thee for faithfulness? or rather, Who is like unto thee, who art faithful to all that are round about thee, or who art every way faithful, who discoverest thy faithfulness in all things round about thee, or who art clothed with faithfulness round about thee, as with a garment?

Vers. 9. Thou rulest the raging of the sea, &c.] To wit, by keeping it within its bounds, and making it calm at thy pleasure; see the Notes Job 9.8, and 26.12, and 38.8, &c: or, thou quellest the pride of tyrants and nations, that are like the raging sea. But that in these words the Psalmist doth particularly intend God's dividing the red sea before the Israelites, is evident by that which follows verse. 10.

Vers. 10. Thou hast broken Rahab in pieces, &c.] That is, Egypt; see the Note Psal. 87.4: as one that is slain ; that is, thou hast broken the Egyptians with a deadly blow, destroying them with the waves of the sea, as when a man is slain with a sword, and with as much ease as a man is slain.

Vers. 12. The North and the South thou hast created them, Tabor and Hermon shall rejoice in thy name. ] As if he had said, All parts of the world, East, West, North and South, were created by thee, and do cheerfully serve and praise thee their creator: for Tabor, a mountain in the West of Canaan, and Hermon in the East, are here put for the East and West.

Vers. 14. Justice and judgment are the habitation of thy throne, &c.] That is, Thy throne is seated in the midst of justice and judgment; thou dost order all things with most exact justice, both by way of protecting and blessing thy people, and by way of punishing thine and their enemies. Or, if we read it, as it is in the margin, Justice and judgment are the establishment of thy throne, then the meaning is, that God's kingdom on earth is upheld and magnified, and made conspicuous in the world, by his justice and judgment. Mercy and truth shall go before thy face ; that is, they shall be continually with thee and in thy presence: see the Note Psal. 85.13.

Vers. 15. Blessed is the people that know the joyful sound, &c.] That is, who though they be in never so great distress and danger, yet they can rejoice in that God is graciously present amongst them, as their God and king, and so can quietly rest on his favor and protection: for in this expression the Psalmist alludes to the sounding of trumpets, that was used amongst the Israelites upon divers occasions in the time of the Law, & that still as a sign of God's favorable presence amongst them, which who so understood, they could not but exceedingly rejoice therein; for which see the Notes Numb. 10.2, 9, 10, and 23.21. Yet withal consequently hereby must needs be implied the happiness of those that enjoyed the holy & solemn assemblies of God's people, and that understanding the meaning of those sacred signs there used, were refreshed with those spiritual joys that were signified thereby. They shall walk, O Lord, in the light of thy countenance ; that is, they shall rejoice in thy favor, see the Notes Psal. 4.7. and Numb. 6.25, 26. & through thy favor they shall go on prosperously in all their ways.

Vers. 16. In thy Name shall they rejoice all the day, &c.] That is, They shall continually rejoice in thee, or in thy favor, and the daily effects thereof; or in that they are thy people called by thy name: and in thy righteousness shall they be exalted ; that is, through thy faithfulness, or in the confidence of thy faithfulness to them, their spirits shall be lifted up with joy, or they shall be encouraged against all adversities and enemies; or, through thy faithfulness they shall prosper & flourish, and become eminently great above others. Some also understand this of the imputed righteousness of Christ, to wit, that thereby they shall be spiritually and eternally exalted.

Vers. 17. For thou art the glory of their strength, &c.] That is, Thou givest them that strength, whereby they glory and triumph over their enemies, or whereby they become glorious; or, thou dost make thyself glorious in their strength; or, the glory of their strength consists in this, that thou art their strength: and in thy favor our horn shall be exalted ; see the Notes 1 Sam. 2.1.

Vers. 18. For the Lord is our defense, &c.] Or, as it is in the margin of our Bibles, our shield, that is, our king (see the Note Psa. 47.9.) is of the Lord ; that is, the Lord made him king, he did not exalt himself to that dignity: which is more plainly expressed in the next words, and our king is of the holy one of Israel ; see the Note Psal. 71.22. And all this is meant of David, but principally of Christ: see the Notes 1 Sam. 16.1.

Vers. 19. Then, &c.] That is, When thou hadst appointed David to be king (as was touched in the foregoing verse) for the good of thy people: thou spakest in vision to thy holy one ; to wit, Gad or Nathan, 2 Sam. 7.4, 5, &c. or rather to Samuel, 1 Sam. 16.1: and saidest, I have laid help upon one that is mighty ; that is, I have set apart one to be king for the help of my people, whom I have furnished with eminent gifts and graces of my spirit, and so have made him a mighty man of valor & wisdom, & every way exceeding able for that government and service: I have exalted one chosen out of the people ; that is, out of the common sort of people. But all this, with that which follows, is chiefly meant of Christ: see the Notes 1 Sam. 16.1. and Deut. 17.15.

Vers. 20. I have found David my servant, &c.] And so Christ, who is also called David, Ezek. 34.23. is termed God's chosen servant Isa. 42.1: with my holy oil have I anointed him ; see the Notes 1 Sam. 16.1. and Psal. 45.7.

Vers. 21. With whom mine hand shall be established, &c.] That is, I will be so with him, that I will never forsake him: mine arm also shall strengthen him ; that is, my full power, not mine hand only, but mine arm also, shall be put forth for his help.

Vers. 22. The enemy shall not exact upon him, &c.] To wit, by forcing taxes or tributes from him, or otherwise oppressing him in his estate: nor the son of wickedness afflict him ; that is, they shall not prevail over him, how bold and desperate soever they be. But now as we refer this promise to Christ, it must be understood of his triumphing over all the enemies he grappled with: see the Note 2 Sam. 7.10.

Vers. 24. But my faithfulness and my mercy shall be with him, &c.] That is, He shall be faithful & merciful, which shall be the chief ornaments of his kingdom; or rather, I will make good my promises to him notwithstanding his infirmities, wherein mercy shall be shown him: and in my name shall his horn be exalted ; that is, in the confidence of my help and favor he shall lift up his head with courage; or rather, by me, or to the end my name may be glorified, shall his kingdom be advanced; and chiefly was this accomplished in the transcendent glory of Christ's kingdom: but see also the Notes Psal. 20.1. and 1 Sam. 2.1.

Vers. 25. I will set his hand also in the sea, and his right hand in the rivers. ] That is, so far shall he extend his dominions by his sword: which in David was accomplished, when he vanquished the Philistines that inhabited by the sea, and the Syrians unto the river Euphrates, see 2 Sam. 8. And indeed we must understand this promise much as that concerning Solomon Psal. 72.8. for which see the Note there.

Vers. 26. He shall cry unto me, Thou art my father. ] That is, 1, He shall be my son in a special manner, as being a figure of Christ, for which see the Notes 2 Sam. 7.14. and Psal. 2.7. 2 ^lie , He shall receive the kingdom, not by succession from his earthly parents, but as by adoption from me. 3. He shall call upon me & depend on me, and shall every way carry himself as a son to me.

Vers. 27. Also I will make him my first-born, &c.] As this is meant of David it implies, 1. that God should highly esteem of him: 2. that he would honor him above all his people (though he were the youngest amongst his fathers sons) by conferring the kingdom upon him: yea and 3. that he should be exalted in dignity above all the kings of the earth, to wit, in that he was set apart to be a type of the Messiah: see also the Note upon a like expression Exod. 4.22. But now in Christ this was most clearly accomplished, in regard of the dignity of his person and office, being King of kings and Lord of lords, and therefore called the first-begotten Heb. 1.6. the first-born amongst many brethren Rom. 8.29. and the first-born of every creature Col. 1.15.

Vers. 28. My mercy will I keep for him for evermore, &c.] To wit, that mercy promised concerning the perpetuity of David's seed and kingdom: see the Note 2 Sam. 7.15.

Vers. 29. His seed also will I make to endure forever, &c.] That is, the posterity of David, see the Note 2 Sam. 7.16: which is clear by the following clause, and his throne as the days of heaven ; that is, as long as the world shall last, see the Note Deut. 11.21; or as long as the heavens shall last: for though the heavens shall be changed, Psal. 103.26. as a vesture shalt thou change them, and they shall be changed ; yet they shall not utterly be destroyed, but being renewed shall continue forever, 2 Pet. 3.13. But yet by his seed in the first clause, we may also understand the seed of Christ, to wit, true believers, who are as it were born again to God, by the sorrows of Christ upon the Cross, which were as the pains of a woman in travel; see the Note 2 Sam. 22.51.

Vers. 30. If his children forsake my law, &c.] For this and the two following verses see the Note 2 Sam. 7.14.

Vers. 34. My covenant will I not break, &c.] As if he should have said, Though they break my statutes, yet will not I break my covenant: for this seems to have reference to that before verse. 31. If they break my statutes, &c.

Vers. 35. Once have I sworn by my holiness. ] That is, By myself, who am holy and cannot lie, and of whose holiness the Sanctuary, where I dwell amongst them, is an evident sign. As for that expression, once have I sworn, it is as if he had said, And that is enough: for such an expression we frequently use, to imply the certainty of what we say, Once for all I tell you, that so and so it is.

Vers. 36. His seed shall endure forever, &c.] See the Note above verse. 29: and his throne as the Sun before me ; that is, to the end of the world, see the Note Psal. 72.5. for to these heavenly bodies he compares the kingdom of David and Christ, 1. because they are more stable, and less subject to change, then the things here below; 2. to give a hint of the splendor and glory of this kingdom; and 3. to imply that we must look up to heaven for the accomplishment of what is promised concerning this kingdom, and not expect it upon earth.

Vers. 37. It shall be established forever as the moon, &c.] That is, As the moon, though it sometimes waxeth, and sometimes waneth, and sometimes seemeth to be quite gone, yet it always continues settled in the heavens, so shall it be with David's kingdom, and with the Church and kingdom of Christ, though it be subject to variety of changes, yet it shall certainly continue forever. And then for the following clause, and as a faithful witness in heaven, though some understand it of the rain-bow, thus, that as the rain-bow is a faithful witness concerning God's promise, that he will never drown the world anymore, so it shall be also as a faithful witness in heaven concerning the perpetuity of David's kingdom; yet because the rain-bow doth seldom appear, and when it doth appear, it soon vanisheth again, and the Psalmist seems to speak here of that which might constantly be a visible witness of the perpetuity of David's kingdom, therefore the most of Expositors do understand it of the moon, thus, It shall be established forever as the moon, and as a faithful witness in heaven, that is, The kingdom of David shall as surely be established upon earth, as the moon is settled and established in heaven, which as it is a witness of times and seasons, so it shall forever be a witness in heaven of the stability of this my promise; according to that Jer. 33.20, 21. Thus saith the Lord, If you can break my covenant of the day and my covenant of the night, and that there should not be day and night in their season, then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne: or, of the stars, and other the lights of heaven in general, It shall be established forever as the moon, and as a faithful witness in heaven, that is, and as any other of the faithful witnesses in heaven, to wit, the stars, which are established as witnesses in the heavens, faithfully to distinguish between times and seasons, Gen. 1.14.

Vers. 38. But thou hast cast off and abhorred, thou hast been with thine anointed. ] Because it is not clear at what time this Psalm was penned (for which see the Note before on the Title of this Psalm) we cannot expressly say, whether this be meant of God's being wroth with Jehoiachin, or Zedekiah, who were carried captives into Babylon; or with Rehoboam, in whose time the kingdom of Israel was first broken in pieces; or of his being wroth with David in his successors in general. However, clear it is that the drift of the Psalmist is to show, that God's dealing with them seemed, in outward appearance, to cross all the several branches of the promises before recited: for as this which he saith here of God's casting off and abhorring, and being wroth with his anointed (and consequently with his people too) is opposed to that promise verse. 21, with him mine hand shall be established, &c. so is it likewise in all the following branches of his complaint. Yet his meaning was not to charge God with breach of promise, but only to bemoan himself to God, by showing how contrary all things seemed to be for the present to that which God had promised to David.

Vers. 39. Thou hast made void the covenant of thy servant, &c.] See above verse. 34: thou hast profaned his crown by casting it to the ground ; that is, thou hast utterly brought down the glory of his kingdom, and exposed it to contempt and derifion, as if he had not been the Lord's anointed: see 2 Sam. 1.21.

Vers. 40. Thou hast broken down all his hedges, &c.] That is, say some Expositors, his walls and strong holds. But see the Note Psal. 80.12.

Vers. 41. He is a reproach to his neighbors. ] That is, they reproach and flout at him, Is this that glorious king, whose kingdom was to continue as long as the sun and moon endured? see also the Note Psal. 79.4.

Vers. 45. The days of his youth hast thou shortened, &c.] Some understand this of the destruction that was made amongst the people; as if it had been said, Thou hast cut off the young men amongst his people in the slower of their age: others understand it of the king himself; The days of his youth hast thou shortened, that is, Through much misery and sorrow he is become old in the prime of his youth; or, thou hast betimes cut off the days of his reign, even in his very youth. And indeed of Jehoiachin this might well be said, who at eighteen years old began to reign, and when he had reigned in all but three months and odd days, was taken by Nebuchadnezzar and carried captive into Babylon, 2 King. 24.8, 10. But I conceive it may best of all be understood of the kingdom itself figuratively; The days of his youth hast thou shortened, that is, That eternal kingdom, which thou didst promise to the seed of David, is waxen old, decayed and broken in its very youth, so soon as it began to flourish, before it was come to its full ripeness; for thus the prophet Hosea speaks likewise of the decays of Israel's kingdom, Hos. 7.9. gray hairs are here and there upon him, yet he knoweth it not. As for the next clause, thou hast covered him with shame, either it is meant of his and his people's being carried into captivity; or of the failing of their hopes, in that the kingdom, which they expected should have continued forever, was so quickly broken and ruined.

Vers. 47. Remember how short my time is, &c.] As if he had said, Therefore come in to the help of me and other thy servants, before it be too late; or, Make not our lives shorter by cutting us off in thy displeasure; or, Do not make that little while we have to live, so continually and extremely miserable, see the Notes Job 10.9, and 14.5. and Psal. 39.4, 5. Wherefore hast thou made all men in vain? as if he had said, Surely thou didst not make so glorious a creature as man is in vain, but with a purpose to make them taste thy goodness and loving kindness, and that hereby they might be stirred up to serve and praise thee; thou didst not make them merely that when thou hadst made them thou mightest destroy them again, for then thou mightest seem to have made them in vain, yea it had been better for them, if they had never been made: and therefore why dost thou not manifest thy love to us thy people? were it not better to let us live that we might praise thy name, then to cut us off, as if we (and consequently all mankind, if it be so with thine own people) were only made that we might be again destroyed?

Vers. 49. Lord, where are thy former loving-kindnesses, which thou swarest unto David in thy truth? ] As if he had said, Thou hast formerly shewn thyself gracious to thy servants, according to thy promises made to David; oh, let it be so again.

Vers. 50. Remember, Lord, the reproach of thy servants, &c.] To wit, because in their reproach thou also art reproached: how I do bear in my bosom the reproach of all the mighty people ; to wit, in that either 1. I take the reproaches of thy servants and thine anointed, as if they reproached me in mine own particular; or 2. in that they lie so heavy upon my heart; or 3. in that I am resolved quietly to endure them, and to swallow them down in silence, as not being indeed able to shake them off; because in the eye of reason our condition is at present so contrary to what we waited for; or 4. in that their reproaches came not to his ear by hear-say only, but were openly to his face cast as it were into his bosom.

Vers. 51. Wherewith they have reproached the footsteps of thine anointed. ] See the Note Psal. 56.6. They may be said to have reproached the footsteps of God's anointed; either 1. because they scoffed at the delay of the coming of their promised Messiah, Where, say they, is your long-expected Redeemer? whence is it that he is so long a coming? and indeed elsewhere by the footsteps or feet of men is meant their coming, as Isa, 52.7. How beautiful upon the mountains are the feet of him that bringeth good tidings? &c. that is, How acceptable and welcome is the coming of those that are sent to preach the Gospel? or 2. because they derided the holiness of the conversation of him that was then their king; or his counsels and actions; or the very sad condition whereinto he was fallen: or 3. because they made a mock of all the monuments & memorials of the former glory of their kingdom: or 4. because they derided the people's endeavoring to tread in the steps of David, & comforting themselves in the promise that God had made to him and to his seed But the two first reasons seem to me the most probable.

Vers. 52. Blessed be the Lord for evermore: Amen and Amen. ] See the Note Psal. 41.13. Thus the Psalmist closeth this Psalm as he began it, to wit, with an expression which implies, that he knew God would in the conclusion cause all things, to work together for the glory of his name, and for the good of his people. See the Note above verse. 1.

PSALM XC.

The Title. A Prayer of Moses the man of God. ] See the Note Deut. 33.1. Many Expositors hold that this Psalm was not composed by Moses, but by David. But there being no great strength in the reason they chiefly build upon, namely, that it is not probable that Moses, who lived himself 120 years, Deut. 34.7. should reckon threescore & ten, or at the most fourscore years, to be the utmost extent of man's life, as it is here v.10. expressed (for this might be the common age that men lived to in those times, though Moses & some others had their days lengthened out to a far longer period;) therefore I see no reason why we should not understand this Title, as the words do plainly hold forth, to wit, that this Psalm is a prayer composed by Moses, that man of God. Yea and very probable I judge it to be, which many say, that it was composed by Moses for the use & comfort of the Israelites, after God had pronounced that sentence against them, that they should all die in the wilderness, that were twenty years old & upward when they came out of Egypt, save only Joshua and Caleb, Numb. 14.29. and when, according to that sentence, he found the people for many years together mouldering away: in regard whereof he might well bewail, as here he doth, the mortality of man, and pray to God, as it is verse. 15. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil.

Vers. 1. Lord, thou hast been our dwelling-place in all generations. ] As if he had said, Though as strangers we travel from one place to another, and have yet no settled dwelling-place; yet to our fathers in this very condition thou hast been in all generations a dwelling-place, a house of refuge, yea so thou hast hitherto been to us; thou hast always provided for them and us a place of shelter, where we might repose ourselves, and be provided for; thou hast been as a little Sanctuary to us, Ezek. 11.16. and therefore be so still.

Vers. 2. From everlasting to everlasting thou art God. ] This is here inserted, either 1. to show that it was no wonder that God should be a refuge to them in all generations, as he said verse. 1. seeing he was God from all eternity before ever the world was; or 2. because the consideration of God's eternity doth make us the more sensible of man's frail and transitory condition, of which he intended now to treat; or 3. because the eternity of God doth imply that all things had their being from God, and both have been always and are still governed by God, so that he is the supreme cause of all the changes that are in the creatures, himself in the mean season being subject to no change, as all things here below are; and therefore to whom should men flee for help, but to God?

Vers. 3. Thou turnest man to destruction, &c.] That is, to death, which is the dissolution of soul and body; or to the grave, see the Notes Job 26.6, and 28.22. It is as if he had said, Whilst thou continuest eternally the same, thou dost suddenly bring man back to the earth, from whence he was taken, according to that sentence which thou didst pass against all mankind in Adam, Gen. 3.19. dust thou art, and unto dust thou shalt return. And to the same purpose is that which follows, and sayest, Return ye children of men ; that is, By a word of thy mouth, when thou pleasest, thou callest men back, to wit, their bodies to the earth, and their spirits to God that gave them, Eccles. 12.7: and to whom therefore should we seek for preservation but to thee? I know many do otherwise understand this last clause, to wit, that having turned men to the very brink of the grave, God often calls them back, as it were, to continue longer in the world. But the first exposition is doubtless the best.

Vers. 4. For a thousand years, &c.] As if he should have said, I may well say that man is suddenly turned to destruction; for suppose a man should live a thousand years, (which yet no man ever did, see Gen. 5.27.) alas, a thousand years in thy sight, that is, before thee, or in comparison of thine eternity, or with thee, as Saint Peter alledgeth it 2 Pet. 3.8. are but as yesterday when it is past (which then is nothing; and besides man judgeth better of the shortness of time when it is past, then when it is passing) and as a watch in the night, that is, the space of three hours: for by that Matth. 14.25. And in the fourth watch of the night Jesus went unto them, it appears that of old they divided the night, consisting of twelve hours, into four watches, which seem to be intended by those four distinct terms Mark 13.35. at even, or at midnight, or at cock-crowing, or in the morning. And it may be also that he the rather mentioneth a watch in the night, either because time seems to slip fastest away when men lie slumbering, scarce knowing whether they be asleep or awake; or else because he would also thereby covertly give a hint how full of darkness the life of man is, by reason of his ignorance and manifold miseries. However, that which Moses intends here is the same that David saith Psal. 39.15. mine age is as nothing before thee. For so Peter alledgeth this, to prove that God's staying long before he came to judgment was no delay with God, seeing a day and a thousand years were all one with God, 2 Pet. 3.8. But beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

Vers. 5. Thou carriest them away as with a flood, &c.] That is, so that there is no memorial left of them, no more then there is of a flood, which overfloweth all for a time, but suddenly glideth away, & it is quite gone; or, they are suddenly swept away by a violent death, see the Note Job 22.16; besides that every man's life doth soon pass away, (as is expressed in the foregoing verses) men are oft cut off by sudden casualties and judgments: they are as a sleep ; to wit, that suddenly passeth away; or, as a sleep, that is, as a dream when one sleepeth, see the Notes Job 20.8. and Psal. 73.20. As for the following clause, In the morning, that is, in their flourishing age, their childhood or youth, they are like grass which groweth up, if we read it, as it is in the margin of our Bibles, they are like grass which is changed, it may be understood of that change that is in grass, when being sprouted out of the earth, it becomes more and more fresh and flourishing, and shooteth up with a flour; and then it intendeth the same with that translation which is in our Bibles, to wit, that men in the morning of their years do usually flourish like grass, that hath not yet felt the heat of the sun. But commonly they that thus translate the words, do understand it of the change that is wrought in grass when it withereth; in the morning they are like grass which is changed, that is, they are like grass, which though it be fresh in the morning, yet presently by the heat of the sun it begins to flag, to change and wither.

Vers. 7. For we are consumed by thine anger, &c.] Divers things might by the Psalmist be intended in these words: as 1. that it was God's just anger against the sin of Adam and Eve, that did first bring us to be subject to death; 2. that it was the same anger of God against the sins of men, that caused him so exceedingly to shorten men's days, in comparison of what they were before the flood; and 3. that this was likewise the cause why the Israelites were daily consumed in the wilderness, see the Note Psal. 78.33, and that they must needs perish, when poor creatures, so frail by nature, had also the wrath of God lying so heavy upon them. And the same is also repeated again in the next clause, and by thy wrath are we troubled. Yet some would have this understood of their being troubled with being continually in fear of death; or of the minds terrors through the fear of eternal torments after death.

Vers. 8. Thou hast set our iniquities before thee, &c.] That is, Thou dost not only know all our transgressions, but thou dost also take notice of them, to punish us for them. For thence is this phrase of God's setting their iniquities before him, to wit, as men set up marks to shoot at; or as men are careful to set those things which they would not fail to remember, where they may be sure to have them always in their eye; or rather as judges are wont to set offenders before them, and to cause their offenses to be openly laid forth and declared before they pronounce sentence against them. Our secret sins in the light of thy countenance ; that is, those sins which we hide from others, or which we ourselves are ignorant of, are clearly discovered before thy lightsome countenance, where the hidden things of darkness are as visible, as those things that are done in the sight of the Sun. And indeed this, when God begins to punish men for these sins, they are wont to see and acknowledge, though they would not before.

Vers. 9. For all our days are passed away in thy wrath, &c.] That is, Thy wrath lieth heavy upon us all our life long: we spend our years as a tale that is told ; that is, they pass away in an instant; even as when a man speaks, his words continue no longer then they are speaking, but as fast as they are uttered they pass away with a breath, and vanish into the air, and can by no means be recalled again; yea as when men tell some foolish tale, which is not worth the remembering, and which men forget as fast as it is told.

Vers. 10. The days of our years are threescore years & ten, &c.] See the Note upon the Title of this Psalm. It is as if he had said, If to lengthen out the time of our lives, we reckon them by the days we live, which will soon indeed amount to many thousands, alas, all this will make but threescore and ten years; that is the usual time of men's lives now, whereas before the flood we see the Patriarchs lived many hundred years. And if by reason of strength they be fourscore years, yet is their strength labor and sorrow ; that is, if some, by reason of more then ordinary strength of their constitution, do live to fourscore years, yet notwithstanding this their strength, or even when they are in their greatest strength, their lives are usually full of toil and trouble, and manifold miseries and sorrows: for it is soon cut off, and we fly away ; that is, the strength of men is soon decayed, and then we are gone in an instant.

Vers. 11. Who knoweth the power of thine anger? &c.] This may be understood as spoken, either 1. by way of bewailing the sad discovery of God's anger against the Israelites in the wilderness, as if he had said, Who is able to conceive or express how heavy the wrath of God lieth now upon us? Or 2. by way of admiring the infinite and incomprehensible power of God, manifested generally in the judgments wherewith he contends in his wrath against those that sin against him; or rather the wonderful power that is in the wrath of God to awaken and terrify the children of men; Who knoweth the power of thine anger? that is, Who is able to express or think how terrible thy wrath is to such poor creatures as men are, when once thou makest it manifest that thou art offended with them? As long as thou hidest thy displeasure, they are fearless, and proudly exalt themselves against thee: but when thou makest them see thou art angry with them, then they tremble, and their spirits fail them. Or else 3. by way of exclaiming against the stupidity of men; Who knoweth the power of thine anger? as if he had said, Alas, How few are there that know or consider, or seriously lay to heart the power of thine anger! nothing will make men fear thy wrath; but even when thy wrath is discovered against them, yet they rush headlong upon the pikes of thy displeasure. And accordingly we must also understand the following clause, even according to thy fear, so is thy wrath, one of these two ways: to wit, either 1. that there is as much danger and terror in God's wrath, as men can possibly fear: or 2. that according as men fear God, so they are sensible of his displeasure: they that fear not God, care not for any discoveries of his anger against them; but they that fear God, are tenderly fearful of every token of his displeasure, and very ready to humble themselves under his hand.

Vers. 12. So teach us to number our days, &c.] See the Note Psal 39.4.

Vers. 13. Return, (O Lord) how long? &c.] This doubtless is spoken with respect to the wandering of the Israelites so many years in the wilderness; (if not also to their long bondage in Egypt) as appears by the following words, and let it repent thee concerning thy servants : see also verse. 15.

Vers. 14. O satisfy us early with thy mercy, &c.] That is, By showing us mercy speedily, satisfy our souls with the assurance that thou hast pardoned our sins, and dost love us and own us as thy people: see the Note Deut. 33.23.

Vers. 16. Let thy work appear unto thy servants, &c.] That is, Make it appear by thy working for us, that thou art pacifyed towards us; or rather, Let that which thou wilt do for thy servants, or which thou hast promised our forefathers that thou wilt do for us, appear and be made manifest before our eyes; let us see it done. And most probable it is, that this is particularly meant of that great work which God had promised to do for them, to wit, that he would give them the land of Canaan for a possession: so that it is in effect as if he had said, Let it appear that thou hast not brought us out of Egypt in vain; perfect the work begun by bringing us into the promised land. Yet by these words thy work may be meant any special work of mercy; because that is God's chief work, yea his proper work, in regard of his Church. When the Lord hides himself from his people, and punisheth them, he appears then as an enemy, rather then a father; and so that may be called his strange work, as it is Isa. 28.21: but when he doeth them good, that is his own proper work: and hence, say some, is this expression, Let thy work appear unto thy servants, and thy glory unto their children ; that is, Glorify thyself by the greatness of thy mercy to them, and the great and glorious works thou shalt do for them. And this also may be meant particularly of his carrying them into the land of Canaan.

Vers. 17. And let the beauty of the Lord our God be upon us, &c.] That is, his grace & savor; w ^ch is ca • led here the beauty of the Lord, either because the special grace which God affords his people, in protecting & blessing them, &c. renders him beautiful & amiable in their eyes, yea causeth his glory to shine forth in the eyes of all men, making it manifest that he is the only true almighty God; (& so did particularly his carrying the Israelites into the land of Canaan, which seems to be here desired by Moses;) or else because God's favor to his Church and people is their beauty and glory, it makes them to be admired and highly esteemed by those that take notice of it; whereas if God withdraws himself, and shines not favourably upon them, they become an obscure and base despised people. And establish thou the work of our hands upon us ; that is, direct and make good, and prosper in us and to us what we shall undertake; by thy spirit direct us to yield obedience in all things, and then let thy blessing be upon our endeavors: yea, the work of our hands establish thou it ; that is, let thy continued aid and blessing carry on what we undertake, even unto the end.

PSALM XCI.

Vers. 1. HE that dwelleth in the secret place of the most High, &c.] That is, He that lies hid under the protection of the most high God; or, He that puts his whole confidence in God alone, and makes him his only refuge: shall abide under the shadow of the Almighty ; that is, he shall dwell quietly in a sure and safe place, and needs not fear any danger whatsoever. By the secret place of the most High is meant God's secret preservation, which is not discerned by a natural man; and it may allude to a man's being kept close, as it were, in God's bosom: but see the Note Psal. 27.5. And by the shadow of the Almighty is implied not only safety, but also that sweet refreshing of mind they find, that can repose themselves upon God's protection, such as men meet with when they come into some shadowy place, to cover themselves from the scorching heat of the sun. But see also the Notes Ruth 2.12. Judge. 14.9. Psal. 17.8, and 57.1. Now this Psalm is probably thought to have been composed by David upon occasion of that pestilence, which destroyed such multitudes in the space of three days, 2 Kings 24. see verse. 3. and 6. of this Psalm.

Vers. 2. I will say of the Lord, &c.] To wit, at all times, and in all distresses whatsoever: He is my refuge, &c. that is, my sure protector. Now this we may conceive to be spoken in the person of any righteous man, so safe-guarded as is above said, under the shadow of the Almighty. But yet I rather conceive, that this the Psalmist inserts concerning himself, that by his own example he might encourage others to trust thus in God.

Vers. 3. Surely he shall deliver thee, &c.] This may also be taken, either as spoken by the Psalmist to every righteous man, that wholly depends upon God's protection, or else as spoken to himself; which I the rather approve, both because of the dependence of this upon the foregoing verse, and because that which follows verse. 9. cannot well be otherwise understood. Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence ; that is, from the secret contrivances of all enemies, bodily or spiritual, lying in wait to destroy, and from the noisome, hurtful, destroying pestilence. And so under these two particulars there may be also a promise implied of deliverance from all dangers and evils whatsoever, whether they come from men or from God, from all the devices of men, and from all desperate sicknesses and sudden destruction. But then again many learned Expositors do understand both clauses of the pestilence; holding that by the fowler David meant that destroying angel 2 Sam. 24.16. and that the pestilence may well be compared to the snare of the fowler, because men are suddenly taken with it, when they never think on any such thing, as the bird is catched whilst it is skipping about and singing, and never thinks of any danger.

Vers. 4. He shall cover thee with his feathers, &c.] See the Note above verse. 1: his truth shall be thy shield and buckler ; that is, his faithfulness, or his promises, when thou applyest them to thyself for thy comfort.

Vers. 5. Thou shalt not be afraid for the terror by night, &c.] That is, of no affrightments that use to terrify men and women in the night; and then we are subject to most dangers, and our terrors are always greatest: nor for the arrow that flieth by day ; nor for any sudden and unexpected dangers. The meaning is, that he that trusteth in God shall be secure from all dangers, by night and by day, from all open and secret dangers; not only from all evil that open adversaries can bring upon us, but also from the stroke of invisible spirits, which cannot be avoided. But now many Expositors do understand both these clauses of the pestilence; holding that it is called the terror by night, because it is a disease so full of terror, especially in the night, and the arrow that flieth by day, because the infection will suddenly spread so far off, especially in the heat of the day. And so likewise they understand that which is added in the next verse.

Vers. 6. Nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noon-day. ] The plague is here called the pestilence that walketh in darkness, because even in the dead of the night it spreadeth and passeth from house to house, when all people are at rest, and stir not abroad, and that with great force and strength to destroy; yea and some say too, because it proceeds from secret unknown causes, and so is the more hardly suppressed or cured: and it is called also the destruction that wasteth at noon-day, because it destroyeth such multitudes of all sorts of people, and rageth most when the sun is hottest.

Vers. 8. Only with thine eyes shalt thou behold and see the reward of the wicked. ] That is, Thou shalt see this done, and thine eyes shall be pleased with the sight; or, This shall be done, thou doing nothing therein, but only looking on.

Vers. 9. Because thou hast made the Lord, which is my refuge, even the most High, thy habitation. ] See the Note Psal. 90, 1. This may be taken as spoken to the man that trusteth in God, whoever he be. But those words, which is my refuge, do rather induce me to think, (as is before noted verse. 3.) that the Psalmist here speaks to his own soul.

Vers. 11. For he shall give his angels charge over thee, &c.] Why the devil urged this as a promise made particularly to Christ Matth. 4.6. we may see by that which is noted Gen. 28.12.

Vers. 13. Thou shalt tread upon the lion and adder, &c.] That is, they shall be as so many worms under thy feet. But I take it to be a general promise made to those that shall trust in God, as is before expressed, to wit, that no adverse power of any creature whatsoever, whether of beasts, men or devils, shall be able to hurt them; that God would deliver them from their most desperate dangers, and dreadful enemies, whether by open violence or secret policies seeking their hurt; yea that they should not only be delivered from them, but should also vanquish them, and subdue them, and trample them under their feet.

Vers. 14. Because he hath set his love upon me, therefore will I deliver him, &c.] This is spoken in reference to that which went before; as if the Lord had said, Because by his trusting in me he hath thus manifested that he truly loves me and knows me, therefore I will not fail to deliver him. For it is clear that here the Lord is brought in engaging himself by promise to him that trusts in him. And some conceive that this is added, as God's charge given to his angels, whereof mention is made before verse. 11.

Vers. 16. With long life will I satisfy him, &c.] To wit, not in this world only, see the Note Gen. 25.8. but especially also in the world to come, see the Note Psal. 21.4. And some conceive that this is particularly promised in reference to the foregoing promises of preservation from the pestilence. And show him my salvation ; see the Note Psal. 50.23.

PSALM XCII.

The Title. A Psalm or Song for the Sabbath day. ] See the Note on the Title Psal. 30.

Vers. 1. It is a good thing to give thanks unto the Lord, &c.] To wit, especially on the Sabbath, this being one of the chief holy services of that day.

Vers. 2. To show forth thy loving kindness in the morning, and thy faithfulness every night. ] That is, To praise thee night and day, even continually without ceasing. Yet these words may also have respect to the set times that were appointed in those days for the service of God.

Vers. 3. Upon the harp with a solemn sound. ] It is in the Hebrew, Higgaion : for which see the Note Psal. 9.16.

Vers. 4. For thou, Lord, hast made me glad through thy work, &c.] To wit, in that by thy works thou dost clearly discover all thy glorious excellencies, and especially thy fatherly providence over thy poor children. And this may be meant, both of the work of creation, (for the remembrance whereof the Sabbath was instituted, when on the seventh day God rested from all the work that he had made, Gen. 2.2.) and likewise of God's works of providence towards his Church and people.

Vers. 5. O Lord, how great are thy works! &c.] That is, how wonderful and unsearchable! It may be meant of God's works, both of creation and providence, in general. But I conceive that this is prefixed particularly with respect to that which follows, concerning the flourishing of the wicked for a time, that they may be destroyed forever, and the misery of the righteous for a while followed with great prosperity and glory. And thy thoughts are very deep ; that is, incomprehensible: see the Note Psal. 36.6.

Vers. 6. A brutish man knoweth not, neither doth a fool understand this. ] To wit, this which was said before, concerning the greatness and unsearchableness of God's works and counsels, and of the delight which may be taken therein, verse. 4; or else rather this which followeth verse. 7.

Vers. 7. When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed forever. ] That is, As the grass, the faster it grows & the more it flourisheth, the sooner it is cut down; so the more the wicked prosper, the nearer they are to their ruin. But then in this their condition is worse, because they shall never spring again, as the grass doth, but shall be destroyed forever. See also the Note Psal. 37.2.

Vers. 8. But thou, Lord, art most high for evermore. ] This is added to imply that though wicked men might flourish for a time, & seem to carry all before them; yet these things came not by chance, but were ordered justly & wisely, though in ways which are far above our reach: for all this may be clearly inferred from this, that the Lord is most high for evermore ; & that because being such, he sees all & orders all that is done in the world, & being the supreme judge & not subject to change, as all things here below are, he must needs be constantly always alike an enemy to the wicked, and sure therefore to repay them according to their ways: neither is it any wonder, though he defers a while the punishment of the wicked here in this world, seeing he hath eternity before him wherein to do it hereafter; nor that we cannot understand how all things tend to these holy ends, seeing his ways are far above our ways, yea far above our understanding.

Vers. 9. For lo, thine enemies, O Lord, for lo, thine enemies shall perish, &c.] The Psalmist repeats this again and again, to imply that so it shall certainly be; and for the greater assurance of this, he also speaks of it, as of a thing which men might behold even done already.

Vers. 10. But my horn shalt thou exalt like the horn of an Unicorn, &c.] A beast which cannot be subdued and taken, see Job 39.9, 10. And therefore most Expositors conceive that this was spoken of the great glory and invincible power of David's kingdom, see the Note Deut. 33.17. 1 Sam. 2.1, 10. Numb. 23.22. and Psal. 75.10: I shall be anointed with fresh oil ; that is, I shall be cheered with God's favor, endued with the graces of God's spirit, and shall abound with all outward blessings: see the Notes Psal. 23.5, and 45.7. And it is like it was spoken with reference to David's being anointed king.

Vers. 11. Mine eye also shall see my desire on mine enemies, &c.] As if he should have said, They shall be certainly and soon destroyed. But see also the Notes Job 22.19. Psal. 22.17, and 37.34, and 91.8.

Vers. 12. The righteous shall flourish like the palm-tree, &c.] To wit, whereas the wicked shall be as the grass, as was said before v. 7. And I conceive that the righteous are compared to this tree, because it is always green & flourishing, & lives very long; as for the same reasons they are also compared to cedars in the following clause, he shall grow like a cedar in Lebanon, see the Notes Numb. 24.6. and Psal. 1.3. Yet some conceive that they are compared to the palm-tree likewise, because this tree yields most sweet fruit, and though it have never so great weight laid upon it, yet it will thrive and prosper, and as it were raise up itself the higher (whence it was that the branches of this tree used to be worn in garlands, and carried in men's hands, as signs of victory, see Rev. 7.9.) and so the righteous prosper under afflictions and oppressions; and that they are compared to cedars, because the wood of these trees is of a sweet favor, and not subject to rot or decay with age, and used much in the building and adorning of princes palaces. However, doubtless the chief drift of the words is, to signify that though the righteous may be brought very low, yet they shall rise and grow up & flourish again exceedingly.

Vers. 13. Those that be planted in the house of the Lord, shall flourish in the courts of our God. ] The reason is here given, why the righteous are sure thus to flourish; to wit, because they not only live in the Church, where they enjoy the means of grace, but also are by a lively faith rooted in Christ, of whom the Temple was a type: see the Notes Numb. 24.6. and Psal. 1.3. Why the courts of God's house are expressly here mentioned, see in the Note Psal. 84.2.

Vers. 14. They shall still bring forth fruit in old age, &c.] To wit, the fruit of holiness and righteousness; and so likewise they shall be blessed of God, and shall be as a flourishing tree that decays not with age: yea old age shall be to them but a renewing of their vigor, in that they shall live forever in God's house in heaven, even in his kingdom of glory; see Isa. 65.20.

Vers. 15. To show that the Lord is upright, &c.] As if he had said, And thus, by destroying the wicked in the conclusion, and blessing the righteous, he showeth forth clearly, that he is just and faithful in all that he doeth, whatever men may think to the contrary, because they see that it is but for a time that God prospers the wicked, and afflicts the righteous; or, this shall be the fruit mentioned in the foregoing verse, which the righteous shall bring forth in their old age, to wit, that they shall declare and set forth that the Lord is just and upright, and that there is no iniquity in him.

PSALM XCIII.

Vers. 1. THe Lord reigneth, &c.] As if he had said, In the midst of all those confusions and hurly-burlies that are in the world, which seem to threaten the utter ruin of the Church, the Lord, who is the God and king of Israel, governeth the whole world, and so is the sure defense of his people: he is clothed with majesty; the Lord is clothed with strength, wherewith he hath girded himself ; that is, he hath by his works manifested himself to be glorious in majesty and power, as a king clothed with his royal robes, and is always as one that is ready prepared for battle: the world also is established, that it cannot be moved ; as if he had said, And hence also it comes to pass, that the whole world and all things therein are established, that it cannot be moved: that is, that the world by the supporting providence of God is firmly settled, according as it was at first established by the law of creation; and consequently also, that the Church throughout the world is firmly settled and preserved, that it should not be rooted up. But now many understand this Psalm throughout of Christ's exercising his kingly power Matth. 28.18. for which see the Note Psal. 22.28.

Vers. 2. Thy throne is established of old, &c.] It is in the Hebrew from then, and so the meaning may be, that even from the first creation and settling of the world, of which he had spoken in the foregoing words, God had established the heaven for his throne, as it is elsewhere called Psal. 11.4. And it is very probable, that having spoken before of God's establishing the earth, so here he should also speak of his establishing the heaven. But yet the words may be understood thus, Thy throne is established of old, that is, Thy kingdom and government hath been from the beginning, yea from all eternity, as thyself art, according to that which follows, thou art from everlasting.

Vers. 3. The floods have lifted up, O Lord, the floods have lifted up their voice, &c.] That is, they rage and make a mighty tumult. But, alas, God doth at his pleasure overrule and awe them, as it follows in the next verse, The Lord on high is mightier then the noise of many waters, yea then the mighty waves of the sea : for which see the Note Psal. 89.9. For this may be understood literally of the swelling waves of rivers and seas, see the Note Psal. 65.7; or of the rage of the enemies of God's people, see the Note Psal. 46.3.

Vers. 5. Thy testimonies are very sure, &c.] See the Note Psal. 19.7. Having in the former verses spoken of God's governing the world in general; here he adds that special mercy, that God had given them his Word, which was sure and faithful; and then also that he had taken them to be a holy people unto himself, establishing a covenant of life eternal with them, which was their excellency & their glory above all other nations: all which many learned Expositors conceive is implied in that next clause, holiness becometh thine house, O Lord, forever. But then again we may probably conceive otherwise of the inference of these words upon that which went before, to wit, that herein the Psalmist shows, that by the Lord's quelling those proud waves which had beaten so furiously upon his Church, whereof he had spoken in the two foregoing verses, he had approved the faithfulness of his promises; and that because these his testimonies were so very sure, therefore it could not be, but that the Church must be preserved against the rage of all her enemies: And then for that last clause, holiness becometh thine house forever, either the meaning must be, that God's approving his holiness and faithfulness, by the defense of those that fled to his house for shelter, did well become his house forever; or that God, to make good his faithfulness, was engaged to preserve his Temple and Church from being polluted and profaned by her enemies; or that because of God's faithfulness, it became God's people to carry themselves always before God in a holy manner, but especially in the holy assemblies. As for those that understand this Psalm of Christ, they take this as spoken in reference to God's faithfulness in performing all his promises concerning the Messiah, and particularly in preserving his Church from being polluted.

PSALM XCIV.

Vers. 1. O Lord God, to whom vengeance belongeth, &c.] See Deuter. 32.35: O God, to whom vengeance belongeth, show thyself ; that is, appear in this which belongs to thee, by executing vengeance on those that oppress thy people. It is in the Hebrew, shine forth, for which see the Note Psal. 80.2.

Vers. 2. Lift up thyself, thou judge of the earth, &c.] See the Note Psal. 7.7.

Vers. 4. How long shall they utter and speak hard things? &c.] That is, grievous things, as the word is translated Psal. 31.18. for which see the Note there. He means proud and insolent speeches, and cruel threatenings against men, and blasphemies against God, hard and terrible to be heard, but much more to be endured.

Vers. 6. They slay the widow and the stranger, &c.] And so likewise all other that are destitute of human help. Neither is this only meant of direct murdering them, but likewise of slaying them by bereaving them of their outward means & livelihood, through extortion and oppression.

Vers. 7. Yet they say, The Lord shall not see, &c.] See the Note Psal. 14.1.

Vers. 8. Understand, ye brutish among the people, &c.] That is, all you that are thus brutish; or, you that are the ringleaders amongst the people in this impiety; or, you that profess yourselves to be God's people, & yet are thus brutish. Yea, because it is most probable, that they are the great oppressors of the poor people that he here speaks to, these words among the people were haply added, either by way of vilifying them, as being no whit better in God's eye, then any other of the people; or else to imply, that all their eminency above others was, that they were more brutish then the rest of the people.

Vers. 9. He that planted the ear, shall he not hear? &c.] The force of this argument lies in this, that in God's giving to man the sense of hearing, & his planting the ears of man so fitly and admirably, as the instruments of hearing, (& so likewise in the framing of man's eye) there is such a clear discovery of God's infinite wisdom, that it were absurd to think that he should not both hear and see what is done by his creatures: whatever excellency is in his work, must needs be far more eminently in him that made it: the fire that gives heat to other things must needs have much more heat in itself, &c.

Vers. 10. He that chastiseth the heathen, shall not he correct? &c.] That is, Seeing we see by continual experience, that he punisheth the heathens in all nations, for the wickedness which he sees in them, can you think that he will not much more punish you, that profess yourselves to be his own peculiar people? Yet some give the meaning of the words to be this; Seeing God often punisheth whole nations together, think you that he will let a few such insolent wretches as you are to escape? He that teacheth man knowledge, to wit, by the light of nature, which he hath implanted in men's minds, or by the teaching of his spirit; shall not he know? to wit, what is done in the world by the children of men.

Vers. 11. The Lord knoweth the thoughts of man, that they are vanity. ] As if he had said, Though the Lord may forbear to punish wicked men for a time; yet he knows, not their words & deeds only, but their very thoughts also, & the vanity of them. Now this may have respect to the wickedness and vanity both of those thoughts whereby they plotted mischief against the righteous, which God could easily frustrate, and also of those thoughts whereby they chuckered themselves, as if God did neither know nor mind what they did. And thus he derides the vanity of those men, that applauded themselves in the wisdom of these conceits, whereby they sought as it were to mock God, and to hide themselves from his all-seeing eye: whence it is that the Apostle citing this place, expresseth it thus, The Lord knoweth the thoughts of the wise, that they are vain, 1. Cor. 3.20.

Vers. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law. ] Here the Psalmist passeth from expostulating with the wicked oppressors of God's people, to the comforting of the faithful servants of God, that are thus oppressed by them, pronouncing them blessed, when God doth withal teach them by his Word and spirit: because then they shall know that which by their own reason they would never apprehend, to wit, that the wicked are but the rods whereby God doth chastise them, and that in love, and for their eternal good. And thus the wisdom which the righteous attain by the law of God, is opposed to the vanity of the carnal man's thoughts & reason, mentioned in the foregoing verse.

Vers. 13. That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. ] This is the benefit which redounds to the man that is chastised by the Lord, & withal taught out of the law; & it may be understood two several ways: to wit, either 1. that hereby he is so far purged & every way bettered in his spiritual estate, that he shall not only escape the condemnation of the wicked, when they shall be thrown into the pit of hell, which is already beforehand preparing for them, but shall also be delivered from his present distresses, and shall at last be received into God's eternal rest; or 2. that hereby he is enabled quietly and patiently to bear what he suffers, in that he is encouraged to wait upon God, as being assured that there is a pit digged for the wicked, whereinto they shall fall, and so he shall be delivered.

Vers. 15. But judgment shall return unto righteousness, &c.] That is, say some Expositors, The times shall change, & judges shall execute righteous judgment again, which now they do not: and the upright in heart shall follow it ; that is, all good men shall promote & practice it; or, whereas now judgment is usually perverted, at the last day all unjust sentences shall be repealed & made void, and righteous judgment shall be pronounced by him in every cause, and the upright in heart shall follow it, that is, all the Saints shall approve of it. But I rather, with the most and best Expositors, understand it thus; But judgment shall return unto righteousness, that is, whereas in the outward administration of things, there may seem to be for a time neither judgment nor justice observed, but both may seem to be banished from the earth, in that neither the wicked are judged & punished as they ought to be, nor yet are the righteous rewarded & prospered, as justice required, these should be restored again according to the exact rule of justice, and so should meet together; judgment being executed upon the wicked, and the righteous exalted. Or rather thus, whereas God's judgments may not seem to be just, justice may seem to be separated from his judgments, in that wicked men prosper, trample upon and afflict the righteous, God will at length reduce things into a right order again, pouring forth his wrath upon the wicked, and abundantly blessing his righteous servants: which may be meant either of this life, or of that which is to come. And then for the next clause, and all the upright in heart shall follow it ; if we refer the former clause to the judgment of the last day, then the meaning of it must be, that all the upright shall earnestly long for this, and follow after it in their desires, or shall cleave to it, and approve of it; or if we refer it to that which God will do here in this world, then the meaning must be, that when the righteous shall see judgment thus executed upon wicked men, they shall the more cheerfully follow after God's favor in a way of righteousness, though for a time they suffer therein, as seeing that in the conclusion God will not fail both to reward the righteous, and punish the wicked.

Vers. 16. Who will rise up for me against the evil doers? &c.] To wit, to help me? It is as if he had said, No man will, none but God, as it follows in the next verse, Unless the Lord had been my help, my soul had almost dwelt in silence. And thus the Psalmist proves here by his own example what he had said before verse. 13. that God would not utterly forsake his people.

Vers. 18. When I said, My foot slippeth, thy mercy, O Lord, held me up. ] That is, When I apprehended myself in some danger; or, when I gave myself for lost, at least my carnal heart began to conclude within me, Well, I am now gone, there is no hope of escape. He compares himself to a man standing on the very brink of some deep precipice, or to a man flying before his enemies, where the very slipping of the foot is enough to cause his utter ruin. See also the Notes Psal. 38.17. and 56.13.

Vers. 19. In the multitudes of my thoughts within me, &c.] That is, In the midst of those many and manifold griefs and cares and fears that perplex my spirit, whilst I silently within myself think of many things, concerning mine own innocence and miseries and dangers, the prosperity and wickedness of mine enemies, and thy displeasure against me; thy comforts delight my soul, that is, the comforts which I take in thee, or which thou hast given me in thy Word, and dost work in me by thy spirit, do cheer me up even in the midst of these perplexities. And one of these comforts may be that which follows in the next verse.

Vers. 20. Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? ] That is, say some Expositors, Dost thou judge as wicked tyrants do? are thy proceedings in judgment any way like to theirs, that oppress men under a pretence of law and justice? Doubtless that cannot be: and therefore it cannot be that thou shouldest forsake or oppress thy people. But I rather take it thus, Though oppressors in the throne sit in thy seat & represent thy person, yet when they abuse the law to injure men, canst thou favor such men, or approve such ways? Doubtless thou dost abhor them the more because they sit in the throne, see Psal. 5.5.

Vers. 23. And he shall bring upon them their own iniquity, &c.] That is, the evil which they have unjustly sought to bring upon others; which is farther expressed in the next clause, and shall cut them off in their own wickedness : see also the Note Psal. 7.16.

PSALM XCV.

Vers. 1. O Come let us sing unto the Lord, &c.] That this Psalm was penned by David, though it be not here expressed, is evident by that of the Apostle, Heb. 4.7.

Vers. 2. Let us come before his presence with thanksgiving. ] To wit, in the Tabernacle, the place of God's spiritual presence. It is in the Original, let us prevent his face ; which may also imply, a making hast to get thither, everyone striving who should be there first; or a going thither to praise God freely and of their own accord, before God did any way exact it of them, or force them to it.

Vers. 3. For the Lord is a great God, and a great king above all God's. ] See the Note Deut. 10.17.

Vers. 4. In his hand are the deep places of the earth, the strength of the hills is his also. ] Or, the heights of the hills are his also. The meaning is, that the whole earth, even from the center and the lowest foundation thereof to the tops of the highest mountains, is born up, ordered and governed, by his power and providence, and consequently all things high and low, hidden and apparent, as being all the work of his own hands.

Vers. 6. Let us kneel before the Lord our maker. ] To wit, not only in respect of our natural being, as we are his creatures; but also in respect of our spiritual being, as he hath made us his adopted children, and regenerated us by his spirit, and made us new creatures, as we are his workmanship created in Christ Jesus to good works Eph. 2.10. For that this last is included, the following verse may probably induce us to think. See also the Note Deut. 32.6.

Vers. 7. For he is our God, and we are the people of his pasture and the sheep of his hand, &c.] That is, his peculiar people, whom he hath engaged himself in a special manner to feed, guide, govern and protect, as a shepherd doth his flock; yea and that not merely by the hand of a servant, but by his own immediate power and providence: whence is that of our Savior Joh. 10.27, 28. my sheep hear my voice, &c. neither shall any man pluck them out of my hand : see also the Notes Psal. 77.20, and 23.1, 2, 3, 4. And indeed it is probable that the Psalmist did purposely thus express himself; not we are the sheep of his pasture, and the people of his hand, which might seem most proper, but we are the people of his pasture, and the sheep of his hand ; to imply 1. that God's people were indeed as unable to help and provide for themselves, as sheep were without a shepherd: and 2. that though they were God's flock, yet they were a rational flock, and ought therefore to take notice of the care of their shepherd, and to praise him for it. As for the last clause, To day if ye will hear his voice, that must be joined to that which follows in the next verse, To day if ye will hear his voice, harden not your hearts, &c. yet withal it seems to be added with reference to that which went before, to wit, to imply 1. that the special interest they had in God, and the special care he took of them, was evident, in that the voice of his Word and law, instructing them in the way of life, was daily heard amongst them; and 2. that therefore by hearing this his voice, they were to approve themselves to be truly his sheep. Yea and some learned Expositors do, because of these words, To day if ye will hear his voice, hold it the more probable, that this Psalm was composed for the Sabbath day, when the Jews used to meet together to hear God's word; and that the Apostle doth the rather from these words of the Psalmist draw that inference Heb. 4.9. There remaineth therefore a rest, (or, a keeping of a Sabbath) to the people of God.

Vers. 8. Harden not your heart, as in the provocation (or in the contention) and as in the day of temptation in the wilderness. ] This may be meant of the whole time of their provoking and tempting God whilst they were in the wilderness, see Psal. 78.17, 18. Yet doubtless in the expressions here used, the Psalmist hath special relation to those particular murmurings of the Israelites, by occasion whereof the places where they so murmured were called Massah, that is, temptation, and Meribah, that is, chiding or contention ; see Exod. 17.7. and Numb. 20.13. and Deuter. 16.16.

Vers. 9. When your fathers tempted me, proved me, and saw my work. ] That is, When they would needs try and prove whether I could do what they desired should be done, notwithstanding they had seen so many wonderful works that I had wrought amongst them, that were clear evidences of mine almighty power. Yet others, I know, do otherwise understand those last words, proved me, and saw my work ; to wit, that when they so tempted him, they found by proof in the works that he wrought how infinite his power was, yea and that they found it to their cost in the punishments he brought upon them. What is meant by tempting God, see in the Notes Exod. 17.2. and Deut. 6.16.

Vers. 10. It is a people that do err in their heart, &c.] That is, a sottish and brutish people, void of all reason, and that have not the understanding of men in them, see the Note Deut. 32.28; or, a perverse, stubborn people, whose heart is not upright towards me their God, see the Note Psal. 78.8: and they have not known my ways ; that is, they have not learnt and loved and observed my laws and instructions, and they have not seriously observed and understood the wonderful works I have wrought amongst them, they have not observed the justice, mercy and faithfulness that hath been in all my ways towards them, that so they might trust in me; they have not understood the way of my government, and so they have disliked and despised it, because it was not agreeable to their desires.

Vers. 11. Unto whom I sware in my wrath, that they should not enter into my rest. ] So was the land of Canaan called Deut. 12.9. ye are not yet come to the rest, and to the inheritance which the Lord your God giveth you, and 1 Chron. 23.25. David said, The Lord God of Israel hath given rest unto his people, that they may dwell in Jerusalem forever ; and that because after the uncertain peregrination of the Patriarchs there, the exile and bondage of the Israelites in Egypt, and their many years wearisome travels through the wilderness, God did at last by Joshua give them a settled resting place in this land, as in their inheritance; yea and himself in the Ark did there take up his own settled habitation amongst them: see the Note 2 Chron. 6.41. And of this doubtless David speaks here. But now the Apostle, in the epistle to the Hebrews chap. 3, and 4. taking it for granted 1. that David speaks those words, To day if ye will hear his voice, harden not your heart, &c. not only to the people then living, but also to the people of God in all succeeding generations, especially in the days of the Gospel, when God by his son doth more fully & clearly reveal his will to us; & 2. that David's urging this oath, which God sware concerning the Israelites in the wilderness, that they should not enter into his rest, upon the people of God, both in his own days, & in all succeeding times, doth clearly imply a threatening of the like punishment upon them, and consequently also a promise that they should enter into God's rest, if they did hearken to his voice: hence he concludes, that there is a rest still remaining to the people of God, which he makes to be their spiritual resting from sin, which is begun here, but especially that eternal Sabbath of rest, whereinto they shall be received in the kingdom of heaven.

PSALM XCVI.

Vers. 1. O Sing unto the Lord a new song, &c.] See the Note Psal. 33.3. This Psalm is a part of that Psalm which was sung by David and the people, when they carried the Ark from the house of Obed-Edom to the house which David had prepared for it in Jerusalem: for which therefore see the Notes 1 Chron. 16.23, &c.

Vers. 7. Give unto the Lord, (O ye kindreds of the people) give unto the Lord glory and strength, &c.] For this and the three following verses, see the Notes also Psal. 29.1, 2.

Vers. 10. Say among the heathen, that the Lord reigneth, &c.] This is a prophesy of the setting up of Christ's kingdom amongst the Gentiles by the preaching of the Gospel: the world also shall be established that it shall not be moved ; to wit, say some Expositors, by bringing men to be of one mind and of one will; but see also the Note Psal. 93.1: he shall judge the people righteously ; see the Note Psal. 45.6, 7.

Vers. 11. Let the heavens rejoice, and let the earth be glad, &c.] Some understand this of the joy of the creatures for their being delivered from the bondage of corruption, Rom. 8.21. But see the Notes 1 Chron. 16.

PSALM XCVII.

Vers. 1. THe Lord reigneth, &c.] See the Notes Psal. 93.1, & 22.28, & 96.10. But because the Apostle alledgeth the last clause of the 7. verse of this Psalm, as spoken of Christ Heb. 1.6. it is evident that this also is to be understood of Christ's taking upon him the exercise of his regal power, after he had vanquished & subdued his spiritual enemies; there being an allusion therein to the acclamations that are made to kings at their inaugurations & coronations: and therefore as foretelling that the heathens should submit to Christ, and partake of the joy of his kingdom, he adds, let the earth rejoice ; that is, all the inhabitants of the earth: let the multitude of isles be glad thereof ; that is, the Gentiles, even in the remotest islands; for thus also that which is Isa. 42.4. and the isles shall wait for his law, is rendered by the Evangelist Matth. 12.21. and in his name shall the Gentiles trust. Yet withal it may well be, which some Expositors think, to wit, that some glorious victory of David over his enemies, wherein he was a type of Christ, was an occasion of his penning this Psalm.

Vers. 2. Clouds and darkness are round about him, &c.] As if he should have said, This great Lord and king of the Church is exceeding terrible to those that will not submit to his government: for here he sets forth Christ, as it were appearing from heaven to pour forth his wrath upon his enemies in the black darkness of some stormy cloud; much according to that description which we have of God's proceeding in judgment against men, 2 Sam. 22.8. for which see the Notes there. And the drift of this is, partly to make his people the more fearful of disobeying his commands, and partly to let them see how able he is to confound at his pleasure both his and their enemies. I know some do understand this of Christ's coming in the clouds with power and great glory to judge the world, Matth. 24.30. but I see no reason why we should restrain the words to that. As for the next clause, righteousness and judgment are the habitation of his throne ; the meaning may be, that the Lord Christ will make men holy, just and righteous, yea by the imputation of his righteousness, perfectly such, and that by his Word and spirit he will cause them to do that which is just and right in all their ways. But see also the Note Psal. 89.14.

Vers. 3. A fire goeth before him, and burneth up his enemies round about. ] That is, His judgments, like a consuming fire, shall destroy all his enemies: see again the Notes 2 Sam. 22.8, 13, 15. Psal. 50.3.

Vers. 4. The earth saw and trembled. ] This may be meant either of the earth itself, or of the inhabitants of the earth, who shall, will they, nill they, see the unresistable power and wrath of the Lord Christ, and tremble at it. See the Notes 2 Sam. 22.8. Psal. 46.6, and 60.2, and 76.8.

Vers. 5. The hills melted like wax at the presence of the Lord. ] To wit, by the fire and lightnings mentioned in the foregoing verses. And this also may be meant, either of the hills literally, to wit, that the Lord in his wrath can quickly consume them; or else of the great ones of the world, or those whose hearts do most swell and rise against God, that they shall faint and fade away, when the Lord breaks forth in his wrath against them. See the Note Psal. 22.14.

Vers. 6. The heavens declare his righteousness, &c.] That is, the angels; or the judgments of God manifested from heaven, whether by tempestuous storms, thunder and lightening, or otherwise; see the Note Psal. 50.6: the people see his glory ; to wit, as it is manifested in his righteousness and judgments. And this implies the calling of the Gentiles.

Vers. 7. Confounded be all they that serve graven images, &c.] Upon the consideration of the glory and divine majesty of Christ, the king of the Church, the Psalmist breaks forth into this expression of his detestation of all idol-worship, and his desire of the enlargement of Christ's kingdom: and it is as if he had said, Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly, and so come in and submit to him; or else let them be confounded and destroyed. And herein there is also a prophesy implied, that when Christ's kingdom was erected by the preaching of the Gospel, this should be done. As for the last clause, worship him all ye gods, the Apostle doth expressly understand it of the holy angels, Heb. 1.6. where to prove that Christ was preferred above the angels, he cites this place, And again, when he bringeth in the first-begotten into the world, he saith, And let the angels of God worship him. But though the angels are included, (and thence the place is so cited by the Apostle) yet it may be also extended to all that are called gods, see the Note Exod. 22.28. yea to the heathens idol-gods, worship him all ye gods ; as if he had said, Let everything that is falsely esteemed and worshipped as God, yield and submit itself to this true God and king of his Church.

Vers. 8. Zion heard, and was glad, and the daughters of Judah rejoiced, because of thy judgments. ] That is, they heard, by the preaching of the Gospel, of Christ's coming into the world to erect his kingdom in his Church, after he had vanquished all his and their spiritual enemies, and of his governing his Church with all exact righteousness, and particularly of the confusion and ruin of idolaters, and the spreading of his kingdom throughout the world; and this was matter of great joy to them. Now though this may be truly said of the whole Church, yet this joy is here particularly ascribed to the Jews, both because they were to have the first fruits of this joy, and likewise because the Gospel of the kingdom was to go out from them into all the world. And then also it is said, Zion heard, rather then Zion saw ; both because they were to rejoice in the hope hereof, before it was accomplished, in that it was revealed to them beforehand by the predictions of the Prophets; and also because the kingdom of Christ was to spread itself so into the farthest parts of the world, that they should rather hear the report of it, then see it. But see also the Note Psal. 48.11.

Vers. 9. For thou, Lord, art high above all the earth, &c.] To wit, as having all things throughout the whole earth in subjection under thee: thou art exalted far above all gods ; that is, far above all principality and might and power and dominion, &c. Eph. 1.21. See also the Note Deut. 10.17.

Vers. 11. Light is sown for the righteous, &c.] Upon the promise made in the foregoing verse, he preserveth the souls of his saints, &c. because it might be objected, that they are often in a very afflicted condition, by way of preventing this objection, the Psalmist adds these words; Light, that is, joy, see the Note Esth. 8.16. is sown for the righteous, that is, it is promised to, and in and through Christ it is prepared for the righteous, and in good time they shall be sure of it: though for a time no such thing may be seen, as it is with seed when it lies covered under ground, according to that Col. 3.3. ye are dead, and your life is hid with Christ in God, and that 1 Joh. 3.2. it doth not yet appear what we shall be ; yet at last it shall spring up, and shall by degrees, as the corn doth, grow and increase, and as the light that shineth more and more unto the perfect day, Prov. 4.18. till at last they shall reap a full harvest of joy in heaven.

Vers. 12. Rejoice in the Lord, ye righteous, &c.] See the Note Psal. 32.11: and give thanks at the remembrance of his holiness ; that is, give praise to his holy name, acknowledge that all the good you enjoy comes from him. But see the Note Ps. 30.4.

PSALM XCVIII.

Vers. 1. O Sing unto the Lord a new song, &c.] See the Note Psal. 33.3: for he hath done marvelous things. This may be understood both of some wonderful victory that God gave David over his enemies, which might be the occasion of composing this Psalm; and likewise chiefly of the marvelous things which were done in and by Christ, in the work of our redemption; as his Incarnation, that new thing the Lord created in the earth, Jer. 31.22. and his miracles, but especially his victory over Satan, sin, death and hell, whereof David's were types. His right hand and his holy arm hath gotten him the victory ; that is, merely by his own immediate almighty power, in the Lord Christ he hath prevailed over his and his Churches enemies, whose cause indeed is his own. And most probable it is, that this word (holy) his holy arm hath gotten him the victory, is purposely added, because it was by reason of his holiness that he prevailed over these his enemies; according to that Joh. 14.30. the prince of this world cometh, and hath nothing in me : see also Heb. 7.26, 27.

Vers. 2. The lord hath made known his salvation, &c.] According to the exposition of the foregoing verse, this also may be meant of some glorious deliverance which God had given his people, the fame whereof was spread amongst the nations a far off; but chiefly it is meant of the Lord's making known the way of eternal life and salvation, by the preaching of the Gospel, amongst the heathen: to which purpose also is the following clause, his righteousness hath he openly shown in the sight of the heathen ; see the Note Psal. 22.31.

Vers. 4. Make a joyful noise unto the Lord all the earth, &c.] See the Note Psal. 66.1.

Vers. 7. Let the sea roar, &c.] See the Notes Psal. 96.11. and 1 Chron. 16.31.

PSALM XCIX.

Vers. 1. THe Lord reigneth, &c.] See the Note Psal. 93.1. as likewise Psal. 97.1. where the same expression is used concerning Christ, as some also conceive it is here: let the people tremble ; that is, all that are enemies to God's people: he sitteth between the Cherubims ; that is, he is, as their king, present amongst his people: let the earth be moved ; that is, let all the inhabitants of the earth quake for fear: see the Note Psal. 60.2.

Vers. 2. The Lord is great in Zion, &c.] See the Note Psal. 48.1: and he is high above all people ; see the Note Psal. 97.9.

Vers. 3. Let them praise thy great and terrible name, for it is holy. ] That is, Let thy subjects praise thee, O king, even when their enemies rage most against them, as knowing that thou wilt approve thyself a great God, terrible to thine and their enemies, and holy in making good all thy promises unto thy people. Yet some take this as spoken of all people mentioned in the foregoing verse, and as expressing the Psalmists desire, that all nations might come in and submit to this king, and so might extol his great and glorious name.

Vers. 4. The kings strength also loveth judgment, &c.] Some Expositors conceive that this is prefixed as a general sentence, and is as if he had said, The strength of a king consists in executing justice, and that then in the next words this is applied to God, thou dost establish equity. But generally these first words are understood as spoken of God, the king of his Church; only they may be understood three several ways: as 1. that the Lord in undertaking to be the strength of his people, doth also love to have his people walk in all righteousness and judgment before him, and that he undertakes to be their strong defense only upon that condition, that they shall be righteous and just in all their ways; and then the following clause must be understood accordingly, thou dost establish equity, to wit, in thy law, wherein thou hast settled an equal form of government amongst thy people, and hast strictly enjoined them to observe equity & judgment in all their dealings: 2. that though the Lord be of unresistable strength, yet he withal loveth justice & judgment, and doth not abuse his power to oppression, as other kings do; nor will do whatever he can do, but only what is just to be done: or 3. that God loves to employ his strength in executing justice and judgment, both by defending his people, and by cutting off those that rebel against him, and that are enemies to him and to his people; which may be also intended in the next words, thou dost establish equity, that is, thou doest all things equally and justly, thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgment. And this last I take to be the best exposition, both because it best agrees with the general scope of the Psalm, which is to encourage God's people, by putting them in mind that the Lord is their king and protector; and especially because this is so clearly here expressed in the last clause, thou executest judgment and righteousness in Jacob.

Vers. 5. Worship at his footstool, &c.] That is, by bowing down to the very ground; for there may be an allusion in these words to the custom of men's presenting themselves before kings, which they were wont to do with bowing their faces down to their very footstools: or, Worship in or towards his temple, or with your faces bowed down to the very pavement of the temple: or, Worship towards the Ark, which is often in Scripture called God's footstool, for which see the Note 1 Chron. 28.2; for we must not think that they were enjoined to worship the Ark, but only to worship God with their faces toward the Ark. And therefore if we read the following clause, not as it is in our Translation, for he is holy, but as it is in the margin of our Bibles, for it is holy ; we must know that the holiness of the altar is only alleged, to show why they should resort thither to worship God, to wit, because that was the sacred sign of God's presence amongst them.

Vers. 6. Moses and Aaron among his priests, &c.] The meaning of this, I conceive, is the same with that which follows, and Samuel among them that call upon his name, to wit, that these were chief amongst those that were appointed of God to be mediators, as it were, and intercessors for the people, and that did accordingly upon all occasions solemnly call upon God in their name, and on their behalf, and found therein great acceptance with God. For though other reasons may be given why Moses is here numbered amongst the Priests; as 1. because he did once execute the Priests office, for which see the Note Exod. 29.11; or 2. because Moses was of the tribe of Levi, as Samuel also was, and the office of the Levites was to attend upon the sacrifices; yet the true reason why he is here mentioned among the Priests is, because he, together with Aaron and Samuel, as mediators between God and the people, blessed the people in God's name, and by their prayers did appease God's displeasure when he was offended with them, and so did as it were uphold and preserve the covenant betwixt God and them: whence it is that Moses and Samuel are joined together, as God's chief favorites in this regard, Jer. 15.1. Though Moses and Samuel stood before me, yet my mind could not be toward this people. But however this is here alleged to stir up the people, both to worship God, as he had exhorted them to do in the foregoing verse, and also to trust in him as their Lord and king, namely, from the example of these holy men of God in former times, that were eminent for their piety in calling upon God, and from the manifestation of God's love to his people, both in raising up such men to intercede for them, and in his readiness to hear them when they prayed to him; as it is expressed in the following words, they called upon the Lord, and he answered them. Yet some also add to this, that the Psalmist intended herein to imply, that if God shown so much favor to his people upon the intercession of Moses and the Levitical priesthood, much more ought Christ to be extolled, by whose eternal priesthood men are perfectly reconciled unto God.

Vers. 7. He spake unto them in the cloudy pillar. ] To wit, which was upon the Tabernacle. See for God's speaking to Moses and Aaron there, Exod. 33.9, 10, 11. and the Notes Numb. 12.5, and 16.19.

Vers. 8. Thou answeredst them, O Lord our God, &c.] To wit, Moses and Aaron, to whom the Lord returned a gracious answer, when they interceded for the people: yea and Samuel may be here included also, though that which is said in the foregoing verse, of God's speaking to them in the cloudy pillar, were meant only of Moses and Aaron. As for that which follows, thou wast a God that forgavest them, though thou tookest vengeance of their inventions, I conceive it is spoken of the whole body of the people, and that the meaning is, that when God had threatened, or was many a time ready utterly to destroy the whole people for their rebellions, yet upon the intercession of Moses and Aaron and Samuel, he yielded to spare them for their sakes, and so forgave them, and still preserved the body of the people; though withal he did often take vengeance on many particular persons, when they committed idolatry, or otherwise followed their own hearts lusts, though therein they did manifestly transgress the commandments of God. For I see no reason why we should limit this which is said here of their inventions, as some do, to their plots and conspiracies, which they devised against Moses and Aaron and Samuel. Nor doth that exposition seem so probable which some Expositors give of these words, thou wast a God that forgavest them, to wit, Moses and Aaron, though thou tookest vengeance of their inventions, that is, though thou didst punish them for their sins, by not suffering them to go into the land of Canaan.

PSALM C.

Vers. 1. MAke a joyful noise unto the Lord, all ye lands. ] This implies a prophesy of the calling of the Gentiles. But see the Note Psal. 66.3.

Vers. 3. It is he that hath made us, and not we ourselves: we are his people, and the sheep of his pasture. ] See the Notes Psal. 95.6, 7.

Vers. 4. Enter into his gates with thanksgiving, and into his courts with praise. ] See the Note Psal. 84.2.

PSALM CI.

Vers 1. I Will sing of mercy and judgment, &c.] Two several ways this promise of David is expounded by Interpreters, and both seem very probable: to wit, 1. that David doth here promise to praise God for his goodness and mercy to his penitent servants, and for his judgments executed upon the obstinate and rebellious; or more particularly for the judgment which God had executed upon Saul, (for some conceive that this Psalm was composed when Saul was newly cut off by the Philistines) or which he knew God would execute upon him, and the mercy which he had shewn to himself, in preserving him from the rage of Saul, and haply for opening such a fair way for the settling of him in the throne of Israel; or at least the mercy which he knew God would show him, in bringing him to the kingdom long since promised him: and then the following clause is clear; unto thee, O Lord, will I sing, that is, I will speak of these things to thy praise and glory: Or 2. that David doth here undertake, that he would in this Psalm, as it were by way of a vow to God, and a solemn protestation before all the Church, declare with what clemency and justice he meant to govern the kingdom, when he should be settled in the throne; how gentle and good every way he would be to the good, and how zealous to punish the wicked. And if we take it thus, which seems most agreeable to the sequel of the Psalm, then the meaning of the following clause seems to be this; unto thee, O Lord, will I sing, that is, I will in my song thus engage myself, out of a desire thereby to glorify thee, by whom only I was appointed to so great honor, and by whose grace only I hope to be enabled thus to govern the kingdom.

Vers. 2. I will behave myself wisely in a perfect way, &c.] To wit, by avoiding what ever is evil with all possible circumspection. And indeed this is expressly affirmed of David in his private life, 1 Sam. 18.14. And David behaved himself wisely in all his ways.

O when wilt thou come unto me? ] To wit, to assist me with thy grace herein; or rather, to settle me in the kingdom promised me, that I may then make good what I now promise. As for the following clause, I will walk within mine house with a perfect heart, that which is intended thereby seems to be this, that he would walk holily and righteously, not in public only, but even within his own walls, his court or his private house, so that even those of his own family should not be able to lay any evil to his charge; yea and that he would be watchful to keep his own household too from every scandalous way.

Vers. 3. I will set no wicked thing before mine eyes. ] That is, say some, I will not make any evil course of other men a pattern for me to follow. But rather I take it thus, I will set no wicked thing before mine eyes, to wit, neither by desire, nor purpose, no, nor by suffering it, so near as I can, to come into my thoughts.

Vers. 4. A froward heart shall depart from me, &c.] The meaning of this may be, that he would not allow in himself that perverse, rebellious spirit, whereto naturally he was inclined; or else, that he would not converse with those that were of a froward spirit; which indeed agrees best with the following clause (according to our translation) I will not know a wicked person, that is, I will not own any such, nor show them the least respect or favor.

Vers. 5. Whoso privily slandereth his neighbor, him will I cut off, &c.] To wit, by casting them out of his house, or out of his court, yea and in some cases by putting them to death, according as was by God's law appointed, Deut. 19.16, 21. And though David speaks here only of some particular vices, which he would not endure in those that were about him; (and he instanceth in those that are most pernicious in such persons as are about kings) yet under these all other wicked men are comprehended.

Vers. 6. Mine eyes shall be upon the faithful of the land, that they may dwell with me, &c.] That is, say some Expositors, I will be watchful over such for their defense, that they may dwell safely with me in my kingdom. But rather the meaning of these words is, that he would be very circumspect not to take any, but such as were known faithful men, to be his familiar friends, his counsellors, officers of state, or household-servants: not resting merely in the choice of these upon the report of others, but diligently observing himself who were such; and then taking them, of what parentage and condition soever they were, to be employed by him, both in his public and domestic affairs. For hereto agrees the following clause, he that walketh in a perfect way, he shall serve me.

Vers. 7. He that worketh deceit, shall not dwell within my house, &c.] That is, Though such may get into my court or private family, yet being discovered they shall not stay there.

Vers. 8. I will early destroy all the wicked of the land, &c.] To wit, all such malefactors as commit wickedness worthy of death; I will not only banish such out of my court, but will utterly destroy them: that I may cut off all wicked doers from the city of the Lord ; that is, from the Church of God; or, if we understand it of Jerusalem, then doubtless the drift of these words is to imply, that his chief end in resolving to cut them off was, that such vile wretches might not pollute God's dwelling-place, when all Israel was to resort thither from all places of the land, and so bring a reproach upon the Name of God, his truth and people. And indeed some think that expression, I will early destroy all the wicked of the land, is used in allusion to the custom of women's sweeping their houses every morning, or to that of magistrates sitting in the judgment-seat betimes in the morning, of which some understand that place Jer. 21.12. O house of David, saith the Lord, execute judgment in the morning, &c.

PSALM CII.

The Title. A Prayer of the afflicted, &c.] Or, for the afflicted. And indeed most probable it is, which most Expositors hold, that this Psalm was composed by Daniel, or some other prophet of those times, for the use of God's afflicted and oppressed people, a little before the seventy years of the Babylonian captivity were expired, teaching them how to pour out their complaints before God, and to seek to him for the reedifying of the city and temple of Jerusalem; as it may be gathered from that verse. 13. Thou shalt arise and have mercy upon Zion, for the time to favor her, yea the set time is come ; and many other passages in this Psalm. As for the following words, when he is overwhelmed, see the Note Psal. 61.2: and poureth out his complaint before the Lord ; see the Note 1 Sam. 1.15.

Vers. 3. For my days are consumed like smoke, &c.] See the Note Psal. 37.20. & Job 30.30.

Vers. 4. My heart is smitten and withered like grass, &c.] To wit, like grass that is smitten with the heat of the sun, or like grass that is mown down, and then withereth: so that I forget to eat my bread ; to wit, as being so overwhelmed with sorrow, that I mind not mine ordinary food.

Vers. 5. By reason of the voice of my groaning, my bones cleave to my skin. ] That is, By reason of my long-continued miseries, which cause me to spend my days in continual groaning, I am become nothing but skin and bones. See the Note Job 30.29.

Vers. 6. I am like a pelican of the wilderness; I am like an owl of the desert. ] By comparing himself to these dismal birds, that abide usually in desolate places, as he would imply his restless condition, and his continual doleful cries and lamentations, so also especially his solitariness, not only in that he was forsaken of all, but also in that through bitterness of spirit he declined the society of men, and the very light of the day was irksome to him. But see the Note Job 30.29.

Vers. 7. I watch, &c.] That is, Through my continual miseries & cares and sorrows, I am still kept waking & cannot take any rest: & am as a sparrow alone upon the house top ; that is, sad & solitary, as a sparrow that sits solitary & mourning upon the house top, being cast out of her nest, or that is deprived of her young ones or her mate. But now again some understand this verse thus: I watch, that is, I wait for deliverance; but, alas, all in vain, continuing still in a sad desolate condition: and am as a sparrow, &c.

Vers. 9. For I have eaten ashes like bread, &c.] Having said in the foregoing verse, mine enemies reproach me all the day, here he shows the extreme misery he was in, which gave his enemies occasion to insult over him and reproach him; for I have eaten ashes like bread, that is, I find no more savor in my food, then if I fed upon ashes; as indeed extreme grief will cause men even to loath their food, so that they shall find no relish in anything they eat. Or else the meaning may be only, that he lay groveling in ashes with his face upon the ground, as if he had been feeding upon ashes, which agrees with that phrase of licking the dust, for which see the Note Psal. 72.9; or, that whilst he lay upon the ground covered with sackcloth and ashes, being regardless what he fed on, as he lay in that condition, what he did eat was mingled with ashes: which some Expositors do the rather approve, because it seems to agree with the following clause, and mingled my drink with weeping, for which see the Note Psa. 42.3. The expression here used seems to be taken from the custom of men's mingling their wine with water.

Vers. 10. Because of thine indignation and thy wrath, &c.] The meaning of these words may be, either that God's indignation was the cause of his misery; or, that his sorrow was not so much for the distress he was in, as from this apprehension, that God in his wrath had brought these miseries upon him: for thou hast lifted me up, and cast me down; that is, thou hast dashed me in pieces with all thy might, as when one lifts up anything on high, that he may throw it down upon the ground with the greater force and violence; or, having formerly exalted me to a great height of prosperity, thou hast now cast me down to a great depth of misery, which makes my present misery far the more grievous. And doubtless this is spoken with reference to that glorious estate, whereto God had raised the Israelites in the days of David and Solomon, compared with the sad condition they were then in, being captives in Babylon, according to that Lam. 1.1. How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princesse among the provinces, how is she become tributary! But see also the Note Job 30.22.

Vers. 11. My days are like a shadow that declineth. ] That is, They pass apace away, and are almost at an end; it fares with me as with the shadows when the sun is going downward, & ready to set, which do then decline apace, & are stretched forth longer & longer, so that every moment there may be a change discerned in them, which cannot be at noon-day. Now this he speaks in regard, not of old age, but of the miseries the people endured in their bondage in Babylon, which brought many of the strongest of them to their end; so that as the evening shadows are then nearest to an end when they are longest, so were many of God's people nearest to their end, when in the eye of reason they seemed likeliest to live long. And this the Psalmist speaks as in the name of all God's people in Babylon.

Vers. 12. But thou, O Lord, shalt endure forever, &c.] To wit, without any change; and consequently, thou art the same still in power, and therefore always able to help thy people; and thou art steadfast and unchangeable in thy goodness and mercy and truth, and wilt not therefore fail to perform the covenant and promise whereby thou hast engaged thyself to them, as that thou wilt be their God, and dwell amongst them forever, &c: and thy remembrance unto all generations; that is, thy Name, according to that Hos. 12.5. the Lord is his memorial, and that Exod. 3.15. the God of Abraham, &c. this is my Name forever, and this is my memorial unto all generations ; or thy fame and renown by reason of thy great works shall be for ever; or thy word, thy promises, thy covenant, and whatsoever thou hast reve • led to thy Church concerning thyself, whereby they know thee, and are still kept in remembrance of thee, shall continue to them unto all generations; thou hast covenanted with them that thou wilt forever dwell amongst them, and this thou, that art a faithful and unchangeable God, wilt surely make good unto them.

Vers. 13. Thou shalt arise, and have mercy upon Zion, &c.] See the Note Psal. 68. •• : for the time to favor her, yea the set time is come; that is, the time when thou hast expressly promised to bring back thy people out of Babylon, to wit, after seventy years of their captivity here, is now nigh at hand, yea it is in a manner come already: see the Note 2 Chron. 36.21.

Vers. 14. For thy servants take pleasure in her stones, and favor the dust thereof. ] That is, Thy faithful people do still love and delight in thy Zion, though now it be nothing but heaps of stones and rubbish, more then they do in all the stately palaces of Babylon: and that both as remembering what it hath been, and not doubting but that God according to his promise will build it up again: it pities them to see her lie in the dust, and they long to see her reared up again.

Vers. 15. So the heathen shall fear the Name of the Lord, and all the kings of the earth thy glory. ] That is, When the heathen, and their kings, shall see how miraculously thou hast delivered thy people out of Babylon, and hast carried on the building again of thy Zion, they shall fear and serve thee; at least they shall tremble at this discovery of thy might and majesty: which agrees with that Psal. 126.2. Then said they among the heathen, The Lord hath done great things for them; and was partly accomplished in the confessions which Cyrus and Darius made of the true God. But yet because this redemption and reedification of Zion was not perfected till Christ's coming, therefore these words may be also understood of the calling of the Gentiles, which followed thereupon, and so may likewise the following verses.

Vers. 17. He will regard the prayer of the destitute. ] That is, the poor captives in Babylon.

Vers. 18. This shall be written for the generation to come, &c.] That is, for all succeeding generations, both before and after Christ: and the people which shall be created shall praise the Lord; that is, the people which shall hereafter be born. Yet this may be meant particularly, either 1. of the Jews that were delivered out of Babylon, whose restitution to their own land might well be termed a new creation, because being scattered as they were amongst the heathens, they were as dead men there, in regard of any hope of being brought back to their own kingdom, see Isa. 26.19; or 2. of the Gentiles, which should be effectually called by the preaching of the Gospel, whose conversion might well be looked upon as a new creation; see Eph. 2.10.

Vers. 19. For he hath looked down from the height of his Sanctuary, &c.] That is, from his high and holy place; as heaven is called Isa. 57.15.

Vers. 20. To hear the groaning of the prisoner, &c.] This may be meant, both of those that are set free by Christ from their spiritual bondage, and of the captives in Babylon: for which see the Note Psal. 79.11.

Vers. 22. When the people are gathered together, &c.] That is, When the nations are gathered together into one Church with the Jews, under their head the promised Messiah, see Gen. 49.10; or, When the people shall meet together to worship God, as it is expressed in the next clause, and the kingdoms to serve the Lord.

Vers. 23. He weakened my strength in the way, he shortened my days. ] I see not but that this may be the same complaint here again repeated, which we had before ver. 11. (for which see the Note there) to wit, that God had wondrously weakened them in the course of their lives (so this word way is taken, for the way of man's life, Psal. 2.12.) by reason of their hard bondage in the land of Babylon, and so had by that means cut short many of their days. But yet indeed the best Expositors do for the most part understand this of God's weakening them & cutting them off in the way of their expectation, either of their promised deliverance out of Babylon, o • of that great work of their redemption by the promised Messiah. So that the meaning of their complaint must be taken as if they had said thus; Lord, thou hast promised to bring us back into our own land: how is it that many of us are cut short in the way from enjoying the benefit of this our return? Or, (with reference to the promised Messiah) thus; Lord, thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah, by whom the glory of this thy kingdom shall be wondrously advanced; & hitherto thy people have walked on in the way of the expectation of this our promised redemption, earnestly expecting & desiring the end of this course in the accomplishment of this promise; and why then hast thou brought us into this low & weak condition, as if thou meantst to cut us off, & wouldst not bring us to that glorious condition thou hast promised? or, Oh that we might see thy Christ in the flesh, & behold the glory of his promised kingdom! There are some besides that understand these words, He weakened my strength in the way, &c. of God, or the enemies, weakening their strength in the way, as they went into Babylon, or in the way as they returned home into their own country again. But the former expositions are far more probable.

Vers. 24. I said, O my God, take me not away in the midst of my days, &c.] That is before I have accomplished little more then half the years which men usually live; see the Note Psal. 55.23: or rather, according to the exposition of the foregoing Note, Cut not off thy people before thou hast made good thy promise, of bringing them back with joy into their own country; or, before that glorious work of our redemption by the promised Messiah be accomplished. And indeed, because the Church was not come to the ripeness of her age till the coming of the Messiah, had she been cut off before that, it might have been said that she was taken away in the half of her days. Thy years are throughout all generations; that is, thou art an eternal and unchangeable God. And this is here alleged for the same end as before verse. 12. for which see the Note there. The most Expositors take it thus, that because God was eternal, therefore he would unto all eternity preserve his Church, yea every particular member thereof; according to that Matth. 22.32. God is not the God of the dead, but of the living.

Vers. 25. Of old hast thou laid the foundation of the earth, &c.] This which here and in the two following verses is spoken to God, is by the Apostle Heb. 1.10, 11. applied to Christ, to prove his Godhead. And indeed by that which is said before verse. 13, 14, 15. that God should arise and have mercy upon Zion, and so that the heathen should fear the Name of the Lord, and all the kings of the earth his glory, and again verse. 22. that the people should be gathered together, and the kingdoms to serve the Lord, it is evident that the Psalmist speaks of the kingdom of Christ; and therefore what is here spoken to God, must be understood as spoken to God in Christ, and to him therefore these words of the Psalm are by the Apostle there fitly applied.

Vers. 26. They shall perish, but thou shalt endure, &c.] See the Note Job 14.12▪ yea all of them, that is, the heavens and the earth, and all things therein, shall wax old like a garment, that is, shall decay by degrees, or rather, shall at last come to an end: as a vesture shalt thou change them; that is, say some Expositors, as one layeth by an old worn garment, that is no longer fit for use, and changeth it for another; or rather, as one alters an old tatter'd garment, and doth so furbish it, and make it up in another fashion, that it seems to be a new garment; so (and as easily too as one changeth a garment) shall God change the heavens & the earth: though they shall not cease to be, and their substance shall be the same, yet in regard of their qualities they shall be quite changed, of corruptible they shall be made incorruptible, &c. so that they shall be new heavens and new earth, Isa. 66.22. The new heavens and the new earth, which I will make, shall remain before me, saith the Lord. It is Heb. 1.12. as a vesture shalt thou fold them up, and they shall be changed : but that is the same in effect; only it implies either the suddenness of the change, that it shall be done with as much facility as one folds up a garment; or else that they shall no longer serve for the same use as formerly; whence this change is also compared to the folding up of a book or scroll, Isa. 34.4. the heavens shall be rolled together as a scroll, that is, the use of them shall cease, as when one shuts up a book and lays it by, which he means to use no longer. As a vesture shalt thou change them, and they shall be changed; that is, they shall be certainly changed. And now the drift of all this is, 1. to imply the perishing condition of God's people, as considered in themselves, poor frail creatures, continually hasting to their end, thereby to move the Lord to take pity of them; if the heavens, that have lasted so many years without any apparent decay, shall yet at last perish, much more must weak frail men perish: and 2. to show, that yet notwithstanding the children of God shall not perish, and that because God is eternal and unchangeable, and he hath chosen them to be his forever; so that being begotten again by the seed of God's word, which must needs be immortal and incorruptible, as God is, it is not possible but that they must continue, though the heavens shall perish; which is the conclusion he makes from hence verse. 28.

Vers. 28. The children of thy servants shall continue, and their seed shall be established before thee. ] That is, through thy favor and in thy presence, both here, and eternally in heaven. See the Notes Psal. 41.12, and 69.35, 36.

PSALM CIII.

Vers. 1. BLesse the Lord, O my soul, and all that is within me bless his holy Name. ] That is, my whole inward man, my mind, will, affections, thoughts, with all the inward powers and faculties of my soul: yea it may be extended to the inward parts of his body; according to that Psa. 35.10. All my bones shall say, Lord, who is like unto thee? for which see the Note there; as likewise Psal. 20.1.

Vers. 3. Who forgiveth all thine iniquities, who healeth all thy diseases. ] To wit, thy sins, by pardoning them (and if we so understand these words, they are no more but a repeating again of what was said before in the first clause;) or, thy lusts and corruptions, by mortifying them. Some also extend this to God's delivering him from bodily infirmities, and all outward evils: see the Note Psal. 41.6. But of his bodily health he speaks afterward verse. 5.

Vers. 4. Who redeemeth thy life from destruction, &c.] That is, Who preserveth and delivereth thee from destroying dangers; or rather, who redeemeth and delivereth thee by the promised Messiah from death and hell; see the Notes Job 26.6, and 28.22, and 33.22: who crowneth thee with loving kindness and tender mercies ; that is, who compasseth thee round about with manifold and precious blessings, which are also a glory and an honor to thee; see the Note Psal. 65.11.

Vers. 5. Who satisfieth thy mouth with good things, &c.] That is, Who supplieth thee with plenty and variety of good, yea and many times of the choicest dainties, for the nourishment of thy body; or, more generally, Who gives thee abundantly of all his good blessings, even to the full satisfying of thy desires, according to that Psal. 81.10. Open thy mouth wide, and I will fill it ; for which see the Note there. So that thy youth is renewed like the eagles; that is, thou continuest still fresh and lively and strong, even when thou hast past the years of thy youth, as if thy youth were daily renewed upon thee. And this he compares to the eagles renewing her youth, either 1. because the eagle doth yearly cast her feathers (as it is said that all birds of prey especially do) and so having new feathers grow up in the room thereof, she looks as young and fresh again, and flies as high and swift as ever, according to that Isa. 40.31. they that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles ; or 2. because, as several writers report, the eagle retains her vigor unto extreme old age, & neither is weakened with any sickness, nor decays with years, but continues still as fresh and lively, as when she was young, till at last, by the overgrowing of her upper crooked beak, her mouth is so shut up that she cannot eat; & so she dies, not through age so much, as want of feeding. Now though this cannot be said of everyone of God's faithful servants in regard of their bodily health and strength (and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sickness) yet it may in regard of the inward refreshing of their minds, in the manifestation of God's love to them; because though their outward man doth perish, yet the inward man is renewed day by day, 2. Cor. 4.16.

Vers. 6. The Lord executeth righteousness and judgment for all that are oppressed. ] Though this be expressed as a general truth, yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt.

Vers. 7. He made known his ways unto Moses, &c.] That is, the ways which he prescribed his people in the Law which he gave unto Moses; or his ways of providence toward his people, the manner of his dealing with them, how tenderly careful he is over them, how he governs▪ them by his word and spirit, and takes them at last to live forever with him in heaven: and so the next clause may be added to explain this, his acts unto the children of Israel ; or else that is meant of those miraculous acts, whereby the doctrine of Moses was sealed and confirmed that it was of God, as the plagues of Egypt, the dividing of the red sea, &c.

Vers. 8. The Lord is merciful and gracious, &c.] This seems to be here inserted in reference to that glorious description of himself, which God gave unto Moses, Exod. 34.6.

Vers. 11. For as the heaven is high above the earth, so great is his mercy toward them that fear him. ] That is, it is exceeding great, see the Note Psal. 36.5; or, it exceeds their sins, as far as the heaven is above the earth.

Vers. 12. As far as the East is from the west, so far hath he removed our transgressions from us. ] That is, he hath absolutely pardoned them; as perfectly acquitting us from being punished for them, as if they no way concerned us: yet with respect to the filthiness of sin, it may be also said, he hath removed our transgressions from us, to wit, as one would put away some noisome thing, where neither the sight nor smell of it might any way annoy us.

Vers. 14. For he knoweth our frame, &c.] That is, our natural proneness to sin; or, of what a mean and brittle mould he hath made us, as it seems to be explained in the following clause, he remembereth that we are dust : see also the Note Psal. 78.39.

Vers. 15. As a flower of the field, so he flourisheth. ] To wit, which lieth open to sharp piercing winds, storms and tempests, and hath no covert nor shelter, as flowers in gardens have.

Vers. 16. For the wind passeth over it, and it is gone, &c.] That is, it is suddenly blown away, or blasted with some blasting wind, see the Note Psal. 78.39: and the place there of shall know it no more ; see the Note Job 7.10.

Vers. 17. But the mercy of the Lord is from everlasting to everlasting, &c.] See the Notes Psal. 102.12, 24, 26.

Vers. 19. The Lord hath prepared his throne in the heavens, &c.] That is, He is the most high God, that hath not only the angels in heaven, but all the kingdoms and creatures in the world, under his command, as is expressed in the next words, and his kingdom ruleth over all. And this may be added also to imply, how infinitely able God is to do for his people that which is said in the two foregoing verses.

Vers. 20. Bless the Lord, ye his angels, &c.] By calling upon the angels to bless God, the Psalmist doth imply, 1. his desire that God might be advanced by those that could do it better then poor men could do; and 2. how just it was that he and others the people of God should readily join in this duty of blessing God, seeing this was an employment sit for angels, and that the angels did chiefly bless God for the great mercy he had shown to men, which men therefore above all should with thankfulness acknowledge: and to this end also he adds that description which follows, of their exceeding great power, and readiness to serve God, that excel in strength, that do his commandments, hearkening unto the voice of his words ; as if he should have said, being attentive to know, and most ready to do the will of God in all things whatsoever: for if those glorious spirits must thus stoop before God, and count it an honor to serve him, should not men much more do so?

Vers. 21. Bless the Lord, all ye his hosts, &c.] This may be meant of all the creatures, as being instrumental to God in doing his will, for which see the Note Gen. 2.1; or else rather of the holy angels, because the following words, ye ministers of his that do his pleasure, seem to be meant properly of the obedience that is yielded by reasonable creatures, see the Notes 1 Kings 22.19. And then the same is repeated here that was said before in the foregoing verse; only by terming them his hosts, their exceeding multitude is implied, see Psal. 68.17, and what use he makes of them in fighting against his enemies.

PSALM CIV.

Vers 1. O Lord my God, thou art very great, thou art clothed with honor and majesty. ] See the Note Psal. 93.1.

Vers. 2. Who coverest thyself with light as with a garment, &c.] That is, Who dost discover thy glory, which is invisible in itself, by the light which thou hast created, even as a king appears to men gloriously adorned with his robes of royalty. And this the Psalmist, recounting the works of God, mentions in the first place, because in the worlds creation, it was the work of the first day. And it may the rather be compared to a garment, wherewith God doth as it were cover himself, because the heaven, where God is in a special manner present, is all over covered, as it were, with light. Who stretchest out the heavens like a curtain ; that is, as easily as one may draw a curtain, to wit, the curtains of a tent, under which God is pleased to withdraw himself, as it were, from the sight of his creatures: see the Notes Gen. 1.6. and 2 Sam. 22.12. And this, with that which followeth in the two next verses, he addeth next, because these were the works of the second day.

Vers. 3. Who layeth the beams of his chambers in the waters, &c.] That is, Who by his watery clouds hath divided the region of the air, as it were, into several chambers, from whence, when he pleaseth, he doth marvelously many ways show forth his glory; see the Note Gen. 1.6: who maketh the clouds his chariot, who walketh upon the wings of the wind ; that is, who guides and governs the clouds, and the swift flying winds, as he pleaseth; see the Note 2 Sam. 22.11, 12.

Vers. 4. Who maketh his angels spirits, &c.] Because the Apostle doth plainly apply this to the angels, Heb. 1.7. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire ; therefore many of our best Expositors hold, that the Psalmist doth indeed speak here concerning the angels: Having say they, spoken in the foregoing verses concerning the heavens, before he comes, in the following verses, to speak of the earth and the things therein, he doth here insert this passage concerning the angels, because they do as it were communicate both with heaven and earth, as having their constant habitation in heaven, yet so that they are ordinarily sent forth into the earth, and employed there in the service of God for the good of men. Now they that are of this opinion, as it is clear our Translatours were, do thus understand the words; to wit, either that God made his angels of a spiritual, incorporeal substance, and withal lightsome, bright and glorious creatures, like a flame of fire; or else, that he made his angels spirits, or winds, that is, active and swift in the services enjoined them, flying as speedily as the winds, to do whatever he gives them in charge: and a flaming fire ; that is, pure and simple, active and fervent, strong and vigorous, and of a kind of fiery efficacy, suddenly piercing things, carrying all before them, and consuming God's enemies with unresistable violence, and in all these things like unto the fire: whence it is, they say, that some of the angels are called Seraphims, that is, burning ; and frequently the angels have appeared like fire, as to Elijah, 2 Kings 2.11. and to Elish • , 2 Kings 6.17. But now on the contrary, other learned men, and of the best Expositors, do hold that the Psalmist doth here speak of the winds and fiery meteors; and accordingly they take the meaning of the words to be this, that God maketh the spirits, or winds, to be his angels or messengers, and a flaming fire, that is, the thunder and lightning and other fiery meteors, to be his ministers, according to that Psal. 148.8. fire and hail, snow and vapor, stormy wind fulfilling his word. And indeed, because the Psalmist speaks in such order here of the works of creation, according to the days wherein they were created, I cannot but think that he speaks in these words concerning the winds and fiery meteors in the air. But why then doth the Apostle apply this to the angels? I answer, 1. that some think the Apostles purpose was only to show, that what is here said concerning the winds and meteors, may be also analogically said concerning the angels; as God useth the winds and meteors, as his messengers and ministers, ordering them and employing them as seems good in his own eyes, so doth he also make use of the ministry of angels: 2. that even the Psalmist in saying, that God useth the winds as his angels, doth also clearly thereby imply, that even the angels are but God's servants, creatures made for and employed in his service, as he is pleased to order them, and therefore not equal to him, who is the Son of God and Lord of all things; which is all the Apostle there contends for: and 3. that the Psalmist speaks here of the winds and meteors, as they are under God ordered and governed by the angels, (see the Note 2 Sam. 22.11.) and that consequently he speaks therefore of the angels, as they are in the winds & meteors, moving them, & clothed, as it were, with them; & that therefore the Apostle might well say, that the Psalmist speaks here of the angels: & this last is, I conceive, the most satisfactory answer.

Vers. 5. Who laid the foundations of the earth, &c.] See the Notes Job 26.7. and Psal. 24.2. Here begins the relation of God's work of creation on the third day, when he established the earth in its place, and made a separation betwixt the earth and the waters, and caused trees and plants and herbs to grow up therein; as is expressed in the following verses.

Vers. 6. Thou coveredst it with the deep, as with a garment; the waters stood above the mountains. ] Some understand this of the earths being wrapped about with the sea, as with a garment; and some of Noah's sloud. But it is clearly meant of the earths being at first covered round about under a deep of water, Gen. 1.2, 9. before the waters were separated from it; which is related in the following verses.

Vers. 7. At thy rebuke they fled; at the voice of thy thunder they hasted away. ] That is, at thy thundering command, at thy mighty dreadful] command, which every creature must needs hear, and which no creature hearing it dares disobey: see the Note Gen. 1.9.

Vers. 8. They go up by the mountains, they go down by the valleys, &c.] That is, in going to the place appointed for them, nothing can stop their course, but by the mighty power of God they run up the mountains, and so down the valleys. These words may be read, as they are rendered in the margin, the mountains ascend, the valleys descend ; and then the meaning thereof must be, that the waters being separated from the earth, God did at the same time bring the earth into that fashion and form that now it hath, being distinguished here and there with mountains and valleys; or that upon the removal of the waters, the rising mountains and the low-laid valleys did then appear.

Vers. 9. Thou hast set a bound that they may not pass over, &c.] See the Notes Job 38.8, 9, 10.

Vers. 13. He watereth the hills from his chambers, &c.] See the Note above verse. 3. That which is here noted as remarkable is, that even the mountains, where there are no springs and brooks of water, are yet watered with the dew and rain that fall from the clouds: the earth is satisfied with the fruit of thy works ; that is, with the rain, which is thy work, causing the clouds to be filled therewith, and causing it to be showered down when thou pleasest upon the earth; or, with the rain, which proceeds from the clouds; or, with the fruits, which thou causest the earth by this means to bring forth.

Vers. 14. He causeth the grass to grow for the cattle, and herb for the service of man, &c.] That is, and all kind of herbs which are for the use of man, whether for food or physic; that he (that is, that God) may bring forth food out of the earth. This, I conceive, is the meaning of these words. Yet some Expositors understand them otherwise, to wit, that God causeth not the grass only, but the herb, to grow for the cattle, for the service of man, that is, that the cattle being nourished thereby may be serviceable to man. That he may bring forth fruit out of the earth ; that is, that man, by his labor in tilling the earth, may eat of the fruit thereof.

Vers. 15. And wine that maketh glad the heart of man, and oil to make his face to shine, &c.] To wit, when it is used by men in their anointing of themselves with precious ointments; for which see the Note Psal. 23.5. Yet some understand it of the virtue that there is in oil, when it is eaten, to cheer the hearts of men, and so to make them look with a cheerful and lightsome countenance, according to that Prov. 15.13. A merry heart maketh a cheerful countenance. However, by joining that which follows, concerning the support of man's life by bread, and bread which strengtheneth man's heart, there is this covertly commended to our observation, That God hath provided not only for man's necessity, but also for his delight.

Vers. 16. The trees of the Lord, &c.] That is, high and lofty trees, (as the cedars are called cedars of God Psal. 80.10. though it be rendered in our translation the goodly cedars) are full of sap ; whereas one might wonder how the earth should yield sap enough for trees of so mighty a height and so huge a bulk. Or by the trees of the Lord may be meant such trees as grow of themselves by the sole providence of God, and are not set or planted by man, as the following clause seems to explain it, the cedars of Lebanon, which he hath planted.

Vers. 19. He appointeth the moon for seasons, &c.] See the Notes Gen. 1.14: the sun knoweth his going down ; see the Note Job 38.12. And here begins the relation of the works God created the fourth day.

Vers. 21. The young lions roar after their prey, &c.] That which the prophet saith Amos 3.4. Will a Lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? may seem to imply, that lions use not to roar till they have taken their prey; whereas the Psalmist here seems to say, that they roar after their prey, and do hereby as it were seek their prey of God. But herein we shall find no contradiction, if we consider, 1. that a lion may be said to have a prey, or to have taken his prey, as the Prophet speaks, because it is surely his, when he hath once discovered it, though he have not yet gotten it into his paws; and 2. that it may well be that the lion is wont to wander up and down silently, for fear of frighting away the beasts he seeks after, till he hath espied a prey; and then he may be said to roar both for his prey, and because he hath gotten a prey. And indeed Naturalists report, that by the lions roaring even those creatures that are swifter of foot then he are so astonished, that they fall down, and are easily taken by him.

Vers. 25. So is this great and wide sea, &c.] Having said in the foregoing verse, the earth is full of thy riches, he adds, so is this great and wide sea, wherein are things creeping innumerable ; to wit, things that creep along upon the ground, or that glide in the waters. And thus the Psalmist enters here upon the works created on the fifth day; see Gen. 1.20: only he mentions not the fowls, which were created also on that day, because of them he had occasionally spoken before, in speaking of the trees wherein they make their nests; as for the same reason he omits also to speak of the beasts and cattle created on the sixth day, because of them he had also occasionally spoken before.

Vers. 26. There is that Leviathan, &c.] See the Notes Job 41.1, &c: whom thou hast made to play therein. This is said, either 1. because these huge whales do by swimming and tumbling up and down in the sea, and clapping their sins and tails, seem to sport themselves, as other lesser fishes are wont to do; or 2. because by reason of their great strength, their overturning of boats or ships, and hunting and devouring all other creatures that live in the waters, is but a sport to them; or 3. because they securely lord it in the sea, not fearing man, or any other creature whatsoever: as upon the same account it is said of the Babylonians, Habak. 1.10. they shall scoff at the kings, and the princes shall be a scorn unto them; they shall deride every strong hold, &c.

Vers. 27. These wait all upon thee, &c.] As if he had said, Though there be such an infinite number of birds, beasts and fishes, yet thou providest for them all. And in that expression of the creatures waiting upon God, the Psalmist seems to allude to that which may be ordinarily seen in farms and country-houses, to wit, how the cattle and fowl will look and follow after those that at certain set times are wont to give them their meat: and so likewise in the following clause, that thou mayest give them their meat in duo season ; where by their meat he intends the several sorts of meat which he provides for the several creatures, according to their kinds; and by those words in due season, is hinted to us that provident care of God over them, in that 1. he provides for them so liberally in the summer, that there is a supply for them all the year after; & 2. that he provides for some of them several sorts of food, some at one time and some at another.

Vers. 28. That thou givest them they gather, &c.] Here again he alludes to the feeding of fowls about a house by throwing of handfulls of corn to them: thou openest thine hand ; that is, thou givest them food liberally: and they are filled ; that is, fully satisfied.

Vers. 29. Thou hidest thy face, &c.] That is, Thou forbearest to show thyself any longer favorable to them, to wit, by withholding food from them, & by refusing to uphold them in their being as formerly: they are troubled ; that is, sorely distressed; or, they waste away, see the Note Psal. 30.7: thou takest away their breath, they die and return to their dust ; that is, to the dust of which they were created, see the Note Gen. 1.20.

Vers. 30. Thou sendest forth thy spirit, they are created; & thou renewest the face of the earth. ] That is, Though trees, plants and herbs, yea & all living creatures die continually, yet others, by that vigor & vital spirit which God gives them, do as continually spring up in their room; & so the face of the earth by a fresh succession of creatures is constantly renewed, one generation passeth away, and another generation cometh, Eccles. 1.4. So that by those words thy spirit here may be meant, either that principle of life which God gives unto all things that live, & whereby the unreasonable creatures do both live & breath, which Solomon calls Eccles. 3.21. the spirit of the beast that (when they die) goeth down to the earth ; or else, that almighty quickening power, whereby this life is wrought in the creatures, and whereby therefore all things are preserved in their being: and therefore some conceive it is said that God sends forth his spirit, and they are created, because this is the proper effect of the holy spirit of God.

Ver. 31. The glory of the Lord shall endure forever; the Lord shall rejoice in his works. ] That is, The Lord shall preserve & uphold his creatures, that he may still delight himself in them. Yet most Expositors conceive, that in these words the Psalmist doth at least imply his desire, that men might so acknowledge God's bounty & goodness in the creatures, & so use them to his glory, that God might not repent that he had made them, but that he might still rejoice in them, & so still preserve them.

Vers. 32. He looketh on the earth, & it trembleth; he toucheth the hills, & they smoke. ] Either to imply, that it is indeed the mercy of God that he continueth his creatures, or to imply how careful men had need to be, to give God cause to rejoice in his works, he showeth here, that by experience we may see how easily he could destroy the whole world, in that an angry look from God will make the earth to tremble, & the least touch of his displeasure will burn up the mountains; which is evident in the earthquakes, the thunder & lightnings, that do often discover the mighty power of God, but was most terribly discovered at mount Sinai, when the Law was given, whereto haply he doth here allude.

Vers. 34. My meditation of him shall be sweet, &c.] That is, say some Expositors, shall be pleasing to God. But rather the Psalmist means, that his meditating on the goodness of God in his wonderful works should delight and refresh his heart, and so make him praise God with much cheerfulness; as is expressed in the next words, I will be glad in the Lord.

Vers. 35. Let the sinners be consumed out of the earth, &c.] To wit, because they give not God the glory due to him as the Creator and governor of the whole world, but by polluting and abusing his creatures through sin, do keep the Lord from rejoicing in his works; see verse. 31.

PSALM CV.

Vers. 1. O Give thanks unto the Lord, &c.] The first fifteen verses of this Psalm are a part of that Psalm, which David composed to be sung at the removing of the Ark from the house of Obed▪ Edom to the city of David; and it was the first Psalm that was put into the hands of the Levites to be sung by them: for so much therefore of this Psalm see the Notes 1 Chron. 16.7, 22.

Vers. 16. He called for a famine upon the land, &c.] See 2 Kings 8.1: he brake the whole staff of bread ; see the Note Levite. 26.26.

Vers. 19. Until the time that his word came, &c.] That is, Joseph was laid in iron, as it is said in the foregoing verse, until that came to pass which he had foretold, when he interpreted the dreams of Pharaohs chief butler and baker, that had been prisoners with him, until it came to be known to Pharaoh what a man he was, to wit, that he had the gift of interpreting dreams: & then the word of the Lord tried him ; that is, that gift given him of God to interpret dreams, or his interpreting of Pharaohs dreams, which was given him of God, made known what he was, a man truly endued with a spirit of prophesy, and thereupon Pharaoh did highly esteem him. Thus many Expositors do understand these words. But I rather conceive, that the 1 ^st clause, until the time that his word came, hath relation, not to that w ^ch went before, concerning Josephs imprisonment, but to the following clause, the word of the Lord tried him ; & that accordingly the words are to be thus understood, that until the time that his word came, that is, until that came to pass which God had revealed to Joseph in his dreams, concerning the great honor whereto he should be exalted, or, until that came to pass which God had spoken, that is, which God had decreed concerning Joseph, or, until Josephs word came, that is, till the condition which God had decreed concerning Joseph came to be discovered, which was formerly unknown, the word of the Lord tried him, that is, so long the decree of God thus revealed to him in a dream, being so long deferred before it was accomplished, did try his faith and patience and constancy in his bondage and imprisonment: Or it may be said that the word of the Lord tried him, because that word which God revealed to him in a dream, being told his brethren, was the occasion of all his sufferings, wherewith he was tried, even as gold is tried in the fire.

Vers. 22. To bind his princes at his pleasure, &c.] That is, Pharaoh gave Joseph such absolute rule over his whole kingdom, that it was in his power, if he saw cause, even to punish and imprison his princes: and teach his senatours wisdom ; to wit, by punishing them if they did anything amiss; or by the example of his wisdom in governing the people, and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years; implying, that the wisest of the Egyptians, such as were Pharaohs senatours, that were made such for their eminent wisdom, might learn wisdom of Joseph. I know the first clause some understand only of Pharaohs princes being so obliged to Joseph, and in such subjection to him, that they were ready to do whatever he would have them. And for the second clause, some conceive that the wisdom which Joseph was to teach them may include, not only the wisdom of political government, but also all other kind of learning, yea even the knowledge of the true religion. But the first exposition is far the clearest.

Vers. 23. Israel also came into Egypt, &c.] To wit, with his children and family: and Jacob, which may be meant both of him and his posterity, sojourned in the land of Ham ; see the Note Psal. 78.51.

Vers. 24. And he increased his people greatly, and made them stronger then their enemies. ] To wit, in their enemies apprehension and fears; see the Note Exod. 1.9.

Vers. 25. He turned their heart to hate his people, &c.] The same may be said of this expression that is said of God's hardening Pharaohs heart; see Exod. 7.13: to deal subtly with his servants ; as by seeking 1. to wear them out with cruel oppressions and hard labor, and 2. to prevent their increase, by enjoining their midwives to destroy all their male children: see the Notes Exod. 1.11, 15.

Vers. 28. He sent darkness, and made it dark, &c.] Here the Psalmist begins to mention the Egyptian plagues, yet not in the order wherein they were inflicted, this being the ninth plague which he mentions first; and only the plagues of the murrain of the beasts, and that of the boils and blains are here omitted. As for the next clause, and they rebelled not against his word, though some understand it of the plagues themselves mentioned in the foregoing verse, They shown his signs, &c. to wit, that upon God's command by Moses and Aaron they presently came, and did not disobey his command, as it is said verse. 31. He spake, and there came divers sorts of flies ; yet I conceive it is clearly meant of Moses and Aaron, to wit, that they rebelled not against God's command, but did both denounce against the Egyptians, and bring upon them, the several plagues that God enjoined them to denounce, though so to do could not but be very dangerous to them.

Vers. 30. The land brought forth frogs in abundance in the chambers of their kings. ] That is, say some, in the chambers of those stately houses and palaces, which had been built by the kings of Egypt in their several ages. But rather by their kings is meant Pharaoh and his Nobles; perhaps the Princes that were of the blood Royal, or those that were Presidents, and, as it were, Viceroys under Pharaoh in the several principalities that were in Egypt, which seem to be those that are called kingdoms Isa. 19.2. And I will set the Egyptians against the Egyptians, and they shall fight everyone against his brother, and everyone against his neighbor, city against city, and kingdom against kingdom.

Vers. 37. And there was not one feeble person among their tribes. ] Which as it was strange and miraculous, that amongst six hundred thousand Israelites there should not be one that should not be able to go along on foot with them, as it is noted they did Exod. 12.37; when there had been so much sickness and death amongst the Egyptians; so it was also a great mercy, because the weak and sick amongst them would have been a great hindrance and trouble to them in their travels.

Vers. 38. Egypt was glad when they departed, &c.] Insomuch that they minded not the gold and silver, which they had lent them: for the fear of them fell upon them ; that is, the Egyptians were terrified for fear of being destroyed by means of the Israelites: yet some would have this to be understood thus, that the Egyptians were now as much afraid of the Israelites, as the Israelites had formerly been afraid of the Egyptians.

Vers. 40. The people asked, and he brought quail. ] Though they desired flesh in a way of murmuring, yet God was so gracious as to satisfy their desires. In Psal. 78.18, &c. God's giving them quail is mentioned as a judgment, but here the Psalmist speaks of it as a singular mercy: and therefore I conceive the Psalmist speaks there of the quail given them in the wilderness of Paran, Numb. 11.31. which was followed with a great judgment; but here of those that were given them in the wilderness of Sin, Exod. 16.13. which God did in much goodness, and out of his indulgence towards them.

Vers. 43. And he brought forth his people with joy, &c.] Whilst at the same time every house of the Egyptians was filled with howling and lamentation, by reason of the heavy hand of God that had been upon them.

PSALM CVI.

Vers. 1. PRaise ye the Lord, &c.] The Psalmist speaks herein the name of God's people, being in captivity or under some sad dispersion, as appears clearly by those words verse. 47. Save us, O Lord our God, and gather us from among the heathen, &c. Yet we cannot hence conclude that it was composed upon the occasion of the Babylonian captivity, or that dispersion of the people in the days of Antiochus Epiphanes. But because of those words before cited, and because we find those that follow here in this first verse, O give thanks unto the Lord, &c, in that Psalm which was sung by the Levites, when David removed the Ark into the city of Zion, as we may see 1 Chron. 16.34, 35. we may rather conclude from thence, that it was made by David, as a form of prayer to be used by God's people upon occasion of any such like calamity. However, the drift of this and the following exhortation to praise God, O give thanks unto the Lord, for he is good, for his mercy endureth forever, is to imply, that though they were at present in a very sad condition, 1. yet it was a mercy, which they had cause with thankfulness to acknowledge, that they were hitherto preserved, and were not utterly destroyed; and 2. by speaking of God's never-failing goodness to his people in all ages, they might upon just grounds encourage themselves still to trust in God's goodness, and to wait for reconciliation with God, and mercy from God in the worst times.

Vers. 3. Blessed are they that keep judgment, and he that doth righteousness at all times. ] Some conceive, that having said in the foregoing verse, Who can utter the mighty acts of the Lord? who can show forth all his praise? these words are added as in answer thereto, implying that none were so fit to show forth the praise of God, as those that were just and holy and righteous in their lives; for which see also the Note Psal. 33.1. But I rather think that the drift of these words is, to set forth, that God is always good and gracious to his people, by admiring the blessedness of those that are his people, and that do carry themselves as becomes his people: Blessed are they that keep judgment ; that is, that keep constantly a sincere desire in their hearts to do that only which is just and right: and he that doth righteousness at all times ; that is, and he that accordingly liveth righteously, and that both in prosperity and adversity; implying, that they that do thus constantly fear and serve God, shall find God good and gracious to them, though they may be in much distress for a time.

Vers. 4. Remember me, O Lord, with the favor that thou bearest unto thy people, &c.] That is, Whereas of late thou hast seemed not to mind us, do us good again, and deliver us and bless us, according to what thou hast been wont to do for thy people: see the Note Psal. 25.6. O visit me with thy salvation ; that is, save us, as thou hast formerly done, out of our troubles: see Psal. 85.1, 2, &c.

Vers. 5. That I may see the good of thy chosen, &c.] That is, That I may enjoy the good which thou art wont to afford thy chosen people; see the Notes Job 7.7. and Psal. 21.4: that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance ; that is, that I may triumph with others for thy wonderful deliverances and mercies to thy people. But yet under these outward mercies, spiritual and eternal blessings are likewise comprehended.

Vers. 6. We have sinned with our fathers: we have committed iniquity, we have done wickedly. ] Some conceive that this Psalm being composed in Babylon, these words were by the Psalmist taken from Daniel's prayer Deut. 9.5. where the very same expressions are used. But however the drift of these words is, doubtless, not only by an humble acknowledgement of their sins to make way for God's mercy, but also especially to imply, that seeing God had shown great mercy to their fathers, notwithstanding they had provoked him greatly by their sins, therefore they hoped that God would after the like manner deal with them.

Vers. 7. Our fathers understood not thy wonders in Egypt, &c.] That is, say some Expositors, Though they saw the miracles which Moses wrought before them, yet they laid them not so much to heart, but that when Pharaoh, upon the message of Moses to him, did oppress them worse then before, they did then greatly murmur against Moses and Aaron Exod. 5.21. But rather I conceive that the Psalmist prefixeth this as the aggravation of their murmuring at the red sea, whereof he speaks in the following words, that notwithstanding the wonderful works he had wrought in Egypt, yet presently at the red sea, when they were scarce gotten out of Egypt, they provoked God by murmuring against him; they remembered not the multitude of thy mercies, but provoked him at the sea, even at the red sea.

Vers. 9. He led them through the depths, as through the wilderness. ] That is, He led them through those heaps of waters, which stood up as a wall on each side of them, (see the Notes Exod. 14.22.) and that on as dry ground, as if they had gone through a dry sandy wilderness.

Vers. 12. Then believed they his words, &c.] So it is said Exod. 14.31. But this is here added as an aggravation of their wickedness, that being thus convinced within themselves, they should yet so soon again murmur against the Lord.

Vers. 13. They soon forgot his works, &c.] For three days after their removing from the red sea they murmured again, because of the bitterness of the waters at Marah, Exod. 15.22, 23: they waited not for his counsel ; that is, they would not wait to see what God had determined concerning them, or what God would enjoin them to do; they would not patiently wait upon God's providence, as believing that he would provide for them, & as considering that it was God's way to exercise his people with trials for a time, but would prescribe both what he should do, and when he should do it: yet this may be referred to the following story.

Vers. 14. But lusted exceedingly in the wilderness, &c.] To wit, for flesh, whereas in the wilderness it was a great mercy to have necessary food. See the Notes Num. 11.4. and Psal. 78.18: and tempted God in the desert ; see the Note Exod. 17.2.

Vers. 15. And he gave them their request, but sent leanness into their soul. ] That is, upon their persons; see the Note Psal. 16.10. The meaning is, that the dainties that God gave them with a curse, instead of feeding them, brought a deadly consumption upon them: see the Note Numb. 11.33.

Vers. 16. They envied Moses also in the camp, &c.] See the Notes Numb. 16.1, 3: and Aaron the saint of the Lord ; that is, whom the Lord had set apart to that holy office of being the high Priest; so that their insurrection was by consequence against the Lord, Numb. 16.11.

Vers. 24. Yea, they despised the pleasant land. ] To wit, by refusing to enter into it, & by speaking of it with contempt, Numb. 14.3. wherefore hath the Lord brought us into this land? &c. And he calleth it the pleasant land, not only because it was such a rich, fruitful, sweet and delightful land, the glory of all lands, as it is called Eze. 20.6; but also because God had chosen it to be the peculiar seat of his word & worship, & a sacramental pledge to them of his kingdom of glory, their heavenly inheritance.

Vers. 26. Therefore he lifted up his hand against them, to overthrow them in the wilderness. ] That is, He threatened, and was ready to strike, and that with great violence; or rather, he swore that he would destroy them, Numb. 14.21, 28. for which see the Note Deut. 32.40.

Vers. 27. To overthrow their seed also among the nations, and to scatter them in the lands. ] Because, though we find not this branch of God's oath in express terms, where Moses relates this story of God's anger against the Israelites, for their refusing to enter into the land of Canaan, yet we find the very same in a manner again affirmed, (only indeed there is no mention of their seed ) Ezek. 20.23. I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries, therefore some conceive that this was thus denounced at that time, though it were not expressed by Moses; and that it was fulfilled, when upon the Israelites presumptuous attempting to enter the land, after God had enjoined them to return back into the wilderness, the Amalekites and the Canaanites smote them and discomfited them, even unto Hormah, Numb. 14.45, and again after when Arad the Canaanite fought against Israel, and took some of them prisoners, Numb. 21.1. And others hold that this is said, only because under that threatening expressed by Moses, the like was also covertly implied concerning their posterity, in case they, should rebel against God as their fathers had done. But I rather think that the true reason of this which is here said concerning the overthrowing of their seed is, because at first God did indeed threaten to destroy the whole people of Israel, and so to scatter them, that they should never be a people or commonwealth by themselves, but that he would make a nation of Moses, Numb. 14.12, 15; though afterwards, upon the intercession of Moses, he determined to destroy those only that had then murmured, and to bring their children into the promised land.

Vers. 28. They joined themselves also unto Baal-Peor, &c.] That is, Forsaking the Lord, their true husband, they did adulterously prostitute themselves to Baal-Peor, as if he had been their husband; as indeed Baal signifieth a Lord, or husband. Yet haply the rather is this expression here used, because they did also commit fornication with the daughters of the Idolaters. But see the Notes also Numb. 25.1, 2, 3. And ate the sacrifices of the dead ; that is, the sacrifices that were offered to dead stocks and stones, instead of the living God; or to Idols, that were memorials of some that had been famous men amongst them, long since dead and gone.

Vers. 31. And that was counted unto him for righteousness, &c.] The meaning is, that God did approve of this fact of Phinehas, though it was done without the warrant of any ordinary authority, and that of his free grace he was pleased with it. And accordingly the drift of the following words, unto all generations for evermore, is, to show that God's acceptance of this noble act of his was testified unto all generations, by conferring the high priesthood upon him and his posterity forever: see the Notes Numb. 25.12, 13.

Vers. 37. Yea they sacrificed their sons and their daughters unto devils. ] See the Notes Lev. 17.7, and 18.21, and 2 Kings 16.3.

Vers. 39. Thus were they defiled with their own works, &c.] To wit, as a whore is defiled with her whoredoms, as the following words expound it, and went a whoring with their own inventions ; for which see the Note Judge. 2.17.

Vers. 47. Save us, O Lord our God, and gather us from among the heathen, &c.] As if he had said, Seeing thou hast thus in all ages been gracious to thy people, notwithstanding their many provocations, afford us, we beseech thee, the like favor in our captivity and dispersion. But see also the Notes above verse. 1. and 6. and 1 Chron. 16.35.

Vers. 48. Blessed be the Lord, &c.] See the Note above verse. 1: and let all the people say, Amen, praise ye the Lord ; see the Note Psal. 41.13.

PSALM CVII.

Vers. 2. LEt the redeemed of the Lord say so, &c.] The drift of this Psalm is, to set forth God's praise, in regard of his wonderful providences towards all mankind; and first, by showing how miraculously he preserves them in the several straits whereinto they often fall. And accordingly the Psalmist doth in the first place relate, how miraculously the Lord doth often deliver poor pilgrims and travellers, when loosing their way, or wandering up and down in strange countries, and in desert places, they fall into great dangers. For that these are the redeemed of the Lord, whom here he invites to praise the Lord, is evident in the following description of their miseries verse. 4, 5. where he speaks of their wandering up and down in wildernesses, hungry and thirsty, &c. to wit, such as travelling into foreign parts for merchandise, or any other occasions, or being banished, or otherwise driven by force out of their own countries, do loose themselves in desolate wildernesses, and so are in danger to fall, or do fall into the hands of robbers, or other enemies that surprise them, and make slaves of them, and yet are afterwards by the mighty power of God delivered from all these miseries: for with reference to their falling into the hands of such enemies is the last clause added, Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy.

Vers. 3. And gathered them out of the lands, from the East, and from the west, from the North, and from the South. ] In the Hebrew it is, and from the sea : whereby though usually in the Scripture the west is intended, and that because the mediterranean sea lay on the west of Judea; yet here by the sea the South is meant, and that because both the red sea and the great Ocean lay Southward of Judea. But that which is chiefly observable for the understanding of these words is, 1. that the Lord is said to have gathered these lost pilgrims or travellers, that are here stirred up to praise his name, because he fetcheth them in from their banishment, their wanderings or captivity, to their own country, or some place of abode, or some place where they may be furnished with things necessary for them: and 2. that it is said that he gathered them out of the lands, from the East, and from the west, &c. to imply, that God doth this in all quarters of the world: that we might not think that he speaks only of the deserts of Judea, he shows, that by the special providence of God, men are delivered often out of these straits all the world over.

Vers. 4. They wandered in the wilderness in a solitary way, &c.] That is, having lost their way (which they might easily do in those sandy deserts, where the winds do usually blow the sands over the ways where men have gone) they wandered up & down, not knowing which way to go: they found no city to dwell in ; that is, no place where they might make their abode; or no place inhabited by men, amongst whom they might find any direction or refreshing.

Vers. 5. Hungry and thirsty, &c.] To wit, because, having spent their provision, by reason of their long wandering up & down after they had lost their way, no new supply in those solitary deserts was to be had, no not so much as of water to quench their thirst, which in those hot places must needs be great: their soul fainted in them ; that is, they were continually ready to faint, not only through weakness and weariness, but also through grief and anguish of spirit.

Vers. 6. Then they cried unto the Lord, &c.] This is meant not only of the faithful people of God, (for the Psalmist speaks here of the providences of God towards all mankind) but of all men in general, who being in great straits, are wont by the very instinct of nature to cry unto God for help: yea and God often hears the cries of such men, both for the clearer discovery of his own goodness, and the fuller conviction of their spirits.

Vers. 9. For he satisfieth the longing soul, &c.] That is, he satisfieth the thirsty with drink, which they longed for: and filleth the hungry soul with goodness ; that is, with good food, see the Note Psal. 103.5. And thus these two clauses have clear reference to that verse. 5. hungry and thirsty, &c.

Vers. 10. Such as sit in darkness, &c.] This is the second instance which the Psalmist gives of God's wonderful deliverances, namely, of his delivering those that are in prison & bondage. Such as sit in darkness, &c that is, in dark prisons & dungeons; see the Note Psal. 88.7: being bound in affliction and iron ; that is, with iron fetters or chains, which did sorely afflict them, Psal. 105.18; or, being bound not only with iron chains, but also with the cords of penury, and all manner of afflictions, out of which they can no more free themselves, then they can shake off their fetters; see Job 36.8.

Vers. 11. Because they rebelled against the words of the Lord, and contemned the counsel of the most High. ] That is, either the word written, or at least the law of nature written in all men's hearts: see the Note above verse. 6.

Vers. 12. Therefore he brought down their heart with labor, &c.] That is, he humbled their proud hearts with sore afflictions & hard bondage; see the Note Psal. 90.10: they fell down ; that is, before their enemies, and so became captives; or they fell into thralldom, or lay in great distress; or, they were dejected in spirit: and there was none to help ; that is, to comfort or deliver them.

Vers. 17. Fools, because of their transgression, and because of their iniquities, are afflicted. ] To wit, with sickness, as is clear in the following verses. And this is the third instance here given of God's miraculous deliverances of men.

Vers. 23. They that go down to the sea in ships, &c.] The ground of this expression is, either because the banks of the sea are higher then the waters that beat upon them; or because of the low land which is by the sea side, whether men must go down from the higher parts of the land, when they intend to go to sea: that do business in great waters ; to wit, either merchants that trade by sea, Rev. 18.17; or rather mariners & fishermen. And this is the fourth & last instance of God's miraculous deliverances of men.

Vers. 24. These see the works of the Lord, & his wonders in the deep. ] Though the sea be full of wonders, yet this is doubtless principally meant of those wonders related in the following verse, to wit, how suddenly God raiseth tempests of incredible violence, what mighty mountains of waters there will be then raised in the sea, and how calm the Lord makes all as suddenly again.

Vers. 27. They reel to & fro, &c.] To wit, through the swimming of their heads, which is indeed usual with men that are sea-sick in a storm; or rather the rolling of the ships this way & that, & their being driven about sometimes one way & sometimes another, according as the winds blow, the sea-men having no power to order their ships: and are at their wits end ; that is, their art and skill fails them, and they know not what course to take.

Vers. 32. Let them exalt him also in the congregation of the people, & praise him in the assembly of the elders. ] That is, in the most public assemblies, as those usually are where the magistrates meet. But withal the elders may be particularly mentioned, not only because such wise men were best able to judge of these wonderful works of God; but also because there was most need, that the rulers of the people should learn to stand in awe of the mighty power of God.

Vers. 33. He turneth rivers into a wilderness, &c.] In the following verses the Psalmist sets forth the providence of God, by showing the strange and unexpected changes which he often makes in the world; as first here his making fruitful places barren, and barren places exceeding fruitful.

Vers. 34. A fruitful land into barrenness, &c.] In the Hebrew it is, into saltness, for which see the Notes Deut. 29.23. and Judge. 9.45.

Vers. 36. And there he maketh the hungry to dwell, &c.] To wit, either because those that were very poorly provided for there before, & in a manner famished, do after this live there very comfortably, & in great abundance; or else because poor people, being forced from their native countries by war, oppression or penury, do remove thither, invited by the fruitfulness of the place, that they may prepare a city for habitation.

Vers. 38. He blesseth them also, so that they are multiplied greatly, &c.] This is the second great change here mentioned, which God often makes in the world, to wit, that he mightily increaseth & advanceth the inhabitants of cities & kingdoms, & then diminisheth & brings them low again. As for the next clause, & suffereth not their cattle to decrease, the contrary is thereby implied, to wit, that he doth exceedingly increase them.

Vers. 40. He poureth contempt upon princes, & causeth them to wander in the wilderness, &c.] See the Notes Job 12.21, 24. And this is the third great change which God often makes in the world, to wit, that he pulls down those that are on high, and raiseth those that are in a low condition.

Vers. 41. Yet setteth he the poor on high from affliction, and maketh him families like a flock. ] That is, exceeding numerous. It may also imply, that God would guide and protect them, as a shepherd doth his flock, as in opposition to that which was before said of princes, that he causeth them to wander in the wilderness, &c.

Vers. 42. The righteous shall see it, and rejoice, &c.] As seeing hereby that it shall be well with them; see the Note Job 22.19: and all iniquity shall stop her mouth ; see the Notes Job 5.16. and Psal. 63.11.