Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 6 · Book 1 · Commentary on psalm 5
PSAL. V.
David prayeth, and professeth his studie in prayer. 5 God favoureth not the wicked. 8 David professing his faith, prayeth God to guide him: 11 To destroy his enemies, and to preserve the godly.
To the master of the musicke on Nechiloth; a Psalme of David.
HEare thou my words Iehovah, understand my meditation. Attend to the voyce of my crie, my King and my God, for unto thee will I pray. Iehovah, at morning thou shalt heare my voice, at morning will I orderly addresse unto thee, and will looke out. For thou art not a God delighting wickednesse, the evill shall not sojourne with thee. Vain-glorious fools shal not set themselves before thine eyes, thou hatest all that work painfull iniquitie. Thou wilt bring to perdition them that speake a lie, the man of blouds, and of deceit, Iehovah doth abhorre. But I, in the multitude of thy mercy, will come into thy house, will do worship toward the palace of thy holinesse, in the feare of thee. Iehovah lead me in thy justice, because of my enviers, make straight thy way before me. For in his mouth is no certaintie; their inward part is wofull evils: their throat is an open grave, their tongue they make smooth. Condemne thou them as guiltie, O God, let them fall, from their consultations: with the multitude of their trespasses, drive thou them away, for they are turned rebellious against thee. And rejoyce shall all that hope for safetie in thee, for ever shall they showt, and thou shalt cover them: and they that love thy name, shall be glad in thee. For thou, Iehovah, wilt blesse the just one: as with a buckler, with fauourable acceptation thou wilt crowne him about.
Annotations.
NEchiloth] These (by the name) seeme to be wind instrumēts, as flutes, trumpets, cornets, &c. as Neginoth are stringed instruments, Psal. 4. 1. For Chalil is a Pipe, Isa. 5. 12.
Vers. 2. my meditation] in Greeke, my cry.
Vers. 3. Attend] or In…line, namely, thine eare, as is expressed, Ps. 10. 17. Pro. 2. 2. but often the word eare is omitted, as here, so Ps. 61. 2. and 66. 19. and 86. 6. and 142. 7, &c. will I pray] or I doe pray; meaning still and usually.
Vers. 4. at morning] or, in the morning: which hath the name in the originall tongue, of inquiring, looking and seeking early, and is therefore used for every first opportune or fit time, both to pray for, and to receive blessings, Psal. 88. 14. and 92. 3. and 90. 14. and 143. 8. Here also the word at or in is to be supplied; as Beith a house, 2 Chron. 26. 21. for bebeith, in a house, 2 King. 15. 5. and many the like. orderly addresse] prepare, or settle in order; meaning either his person, as Iob 33. 5. or his speeches, as Iob 32. 14. looke out] or espie; as he that keepes watch and ward, expecting what God will answer, as is explained in Hab. 2. 1. This noteth diligence, hope, and patience: So Mic. 7. 7.
Vers. 5. a God] or, a mightie one: in Hebrew Ael, the name of God, denoting his might or puissance: which therefore the Greeke sometime translateth Ischuros, Mightie, Psal. 7. 12. sometime Mighty God, Isa. 9. 6. but most commonly God: which the holy Ghost alloweth, Mat. 27. 46. and 1. 23. delighting wickednesse] or, that takest pleasure in wickednesse. By wickednesse and evill, may here be meant also (by figure of speech,) wicked and evill persons. See Psal. 36. 12. sojourne] or, be a guest with thee, meaning that an evill man should have no entertainment to be harboured as a guest, much lesse to have any abiding, or setled habitation with God. Here the word with, is to be supplied; as in the like Hebrew phrase, Ps. 94. 20. Gē. 30. 20. So in Ex. 9. 16 that I might shew thee; for, shew in thee; as the Apostle citeth it, Rom. 9. 17. the like is in Psal. 42. 5.
Vers. 6. Vainglorious fools] or, mad boasting fools: called Holelim of halal, to extoll, praise, glorifie: wch when it is of ones selfe, and immoderate, is dotage, folly, and madnesse. Hence is the word used, for mad, or raving with folly, Eccles. 2. 2. 12. and 7. 9. and 10. 13. Isa. 44. 25. So after in Psal. 75. 5. and 10…. 9. and 73. 3. The Chaldee calleth them mockers. that worke] so the holy Ghost translateth it, Act. 13. 41. from Hab. 1. 5. The Hebrew word signifying a willing working out, perfecting and practising: as Psal. 7. 14. painfull iniquitie] or, sorrowfull sin, vaine unlawfulnesse. The originall word Aven, which hath the signification of paine or sorrow, is of large use, denoting all sinfull and unjust affections, actions, or endevours, which cause paine or sorrow, or be painfully done, and is applied in speciall to idolatry, joyned with Teraphim or images, 1 Sam. 15. 22. And Beth-el, that is, Gods house, is called of the Prophets Beth-aven, an Idols house, or place of iniquitie, Hos. 4. 15. and 10. 5. because Ieroboam had there set up false worship, 1 Kings 12. 29. And in Isa. 66. 3. he that blesseth Aven, or an Idoll, is turned in Greeke, a blasphemer. Thus Poghnalei-aven, be such as worke, practise, or commit idolatry, superstition, or other sin and iniquitie, whereof comes sorrow, griefe, miserie, and at last confusion, however such evill workers doe polish and trim their actions; for they shall be rejected that worke unlawfulnesse (hoi ergazomenoi ten anomian) Mat. 7. 23. or are workers of iniquitie, (hoi ergatai tes adiktas,) Luke 13. 27. as this Hebrew phrase is by the Evangelists interpreted. The phrase is taken from Iob ch. 31. 3. and 34. 8. 22. The Chaldee translateth, them that doe falshood.
Vers. 7. Thou wilt bring to perdition] or wilt doe quite away, wilt fordoe, or make perish. man of blouds] that is, bloudy man, or murderer, as the Chaldee expoundeth it, the man that sheddeth innocent bloud. When bloud is used in the plurall number, it usually noteth murder or manslaughter, and the guilt following it: as Gen. 4. 11. the voyce of thy brothers blouds crieth, 1 Chr. 22. 8. thou hast shed many blouds: so after in Ps. 9. 13. and 106. 38. and 51. 16. Somtime it signifieth naturall uncleannes, as, we are borne in sin, or sin deserving death, Ezek. 16. 6. 9. I saw thee polluted in thine owne blouds, &c. Hereto we may compare the Apostles speech, Iohn 1. 13. which are borne not of blouds, &c. A man of blouds, is one that is defiled therewith, or given thereto, 2 Sam. 16. 7. Psal. 16. 9. and 55. 24. and 59. 3. and 139. 19. See the like phrase opened, Psal. 140. 12. and of deceit] that is, man of deceit, (as is expressed, Psal. 43. 1.) meaning the deceitfull man, faytor, or impostor: so noting hereby the secret sinner, as by the former speech the open and violent. Deceit, dole or guile, called in Hebrew Mirmah, is named of Ramah, to heave, or cast, or shoot with bow. And as warpen bowes doe cast and shoot awry, and deceive the archer, Psal. 78. 57. so impostors or men of guile doe first as it were lift up a man with vaine hope, that being disappointed he may have the more heavy overthrow. See 1 Chr. 12. 17. Gen. 29. 25. So in another phrase, to lift up the soule, signifieth, to deceive with vaine hope, Ier. 37. 9.
Vers. 8. mercy] or kindnesse, benignitie: in Chaldee, goodnesse. See the note on Psal. 136. 1. thy house] or edifice, named in the Hebrew of building, beith: in Greeke, of dwelling, oikos: in English, of tuition, and custodie, a house: of the Almein huis, which is of hu, to defend. By house here is meant Gods tabernacle, called his house, 1 Chron. 9. 23. Mark. 2. 26. for the temple was not built in Davids dayes. will doe worship] or bow downe my selfe, in signe of honour. toward the palace] for the worshippers entred not into the Sanctuary it selfe, but into the court-yard, and at the doore offered their gifts, Psal. 116. 19. Lev. 1. 3. Heb. 9. 6. A palace (Heical) is the name of Kings houses, Psal. 45. 9. 16. Prov. 30. 28. attributed to the places where Gods Majestie was said to dwell, as the tabernacle, 1 Sam. 1. 9. and 3. 3. the temple, 1 Kings 6. 17. and heaven it selfe, Psal. 11. 4. Mic. 1. 2.
Vers. 9. in thy justice] that is, in the religion and conversation set forth in thy law, called the paths of justice, Ps. 23. 3. or, for thy justice sake. enviers] or spials, observers that pry for evill. So Psal. 27. 11.
Vers. 10. no certainty] no certaine stable thing, no firme truth, which one may trust unto: or no true word. his mouth] that is, the mouth of any of them; which the Chaldee explaineth thus, the mouth of the wicked men. inward part] properly, that which is neerest unto them: this the Greeke translateth heart. And these in parts, are put for the thoughts, affections, purposes in them: as Psal. 49. 12. wofull evils] havvoth the originall signifieth woes, sorrowes, heavy annoyances, mischiefes and wofull events: so named of hoi or hovah, wch signifieth woe, Ezek. 7. 26. they make smooth] or make flattering, and consequently deceitfull, as the Greeke translateth, wch the Apostle followeth, Rom. 3. 13.
Vers. 11. Condemne them as guilty] Asham, is a guilt, sin or trespasse, Lev. 5. 19. whereof the word here used, is to make guiltie, or damne of trespasse: and so the Greeke here hath it, Iudge or damne, and the Chaldee, make guiltie (or condemne.) And because destruction and desolation abideth such as are damned for crime, therefore is this word used also for desolating, abolishing, destroying, Ezek. 6. 6. Ioel 1. 18. And so may it be here meant, punish, or make them desolate, O God. So Psal. 34. 22, 23. and 69. 6. with the multitude] or for the multitude, the many. trespasses] or seditious iniquities, defections, done purposely and disloyally, and are therefore hainous and criminall. The Greeke often translateth it unlawfulnesse, or transgression of law, which the Apostle following, Rom. 4. 7. from Psal. 32. 1. It is more than sin, as may be gathered by Gen. 31. 36. Exod. 34. 7. and Iob 34. 37. hee addeth trespasse to his sin. drive them away] or drive him, that is, each of them. A like phrase as was before, Psal. 2. 3. So after in vers. 12. upon them and him. turned rebellious] or turned bitter, and so are very distastfull unto thee, by reason of their disobedience and stubbornnesse, and consequently doe provoke to bitternesse and wrath, doe exasperate. The Hebrew word Marah hath properly the signification of changing and of bitternesse, applied to apostasie, rebellion, and disobedience, Deut. 1. 26. and 21. 7. 20. Ios. 1. 18. against thee] which the Chaldee expoundeth, against thy word.
Vers. 12. for ever] or to eternitie. showt] or shrill out, sing joyfully, for so commonly the Hebrew Ranan signifieth; and is therfore by the holy Ghost interpreted, to be merry or joyfull, Rom. 15. 10. from Deut. 32. 43. & Gal. 4. 27. from Isa. 54. 1. yet sometime this word is to showt, shrill, or cry aloud for sorrow; as Psal. 142. 7. A loud shrill noise or showting was used in thanksgivings and prayers, Levit. 9. 24. 1 King. 8. 28. Psal. 17. 1. and 118. 15. and 126. 2. and 33. 1. and thou shalt cover] or, for thou wilt cover, protect, or cast a covering over them: and this is answerable to their hope or seeking covert in God before mentioned, and signifieth a safe protection from all hurt or evill; as Exod. 33. 22. Psal. 140. 8. be glad] or leape for joy, exult. The word signifieth outward gladnesse in gesture and countenance. So also doth the Greeke answerable hereto: that where one Evangelist writeth, Rejoyce and be glad, Mat. 5. 12. another saith, Rejoyce and leape, Luke 6. 23. The Chaldee here againe translateth, they shall be glad in thy word.
Vers. 13. buckler] a picked shield called tsinnah, of the sharpe pickednesse: as another kind of Scutchion is called Magen, Psal. 3. 4. of fencing or protecting. favourable acceptation] or goodwill, gracious liking or acceptance. So the Hebrew Ratson meaneth, derived of a word which by the Apostle signifieth to accept, Heb. 12. 6. from Prov. 3. 12. and to be wel pleased or delighted, Mat. 12. 18. from Isa. 42 1. So the yeare of acceptation is the acceptable yeare, Luke 4. 19. from Isa. 61. 2. and the time of acceptation, is the acceptable time, 2 Cor. 6. 2. from Isa. 49. 8 It is also interpreted will or pleasure, Heb. 10. 7. from Psal. 40. 9.