Annotations Upon the Books of Poetry, Psalms · Psalm 89
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 verſ. 38, &c. concerning the dolefull condition whereinto the ſeed of David & the kingdome 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 authour 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 Judahs kingdome 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 kingdome of Judah. But I rather encline to think, that the following relation in this Pſalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies: for though many expreſſions therein ſeem to imply a greater deſolation, which that kingdome was brought into, then that was in Rehoboams time; yet if we conſider what an aſtoniſhment it muſt needs be to the faithfull in the land, to ſee that kingdome, 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 Davids family to Jeroboam, and by the civill 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 kingdome 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 for ever, &c.] That is, ſay ſome Expoſitours, I will ſing of the mercies of God, which continue for ever, which are therefore called the ſure mercies of David Iſa. 55.3: with my mouth will I make known thy faithfulneſſe to all generations; that is, thy faithfulneſſe which continues to all generations. But I rather conceive that this is ſpoken in the name of the Church, who undertake that they will for ever extoll the mercies and faithfulneſſe of God; or, by the Pſalmiſt in his own name thus, I will ſing of the mercies of the Lord for ever, that is, as long as I live; or by this Pſalm, which ſhall be continued in the Church for ever, 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 for ever.
Verſ. 2. For I have ſaid, Mercy shall be built up for ever, &c.] That is, I have concluded on this within my ſelf, that however things goe, and though it may ſeem otherwiſe to the eye of reaſon for the preſent, yet Gods 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 eternall glory: thy faithfulneſse 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 faithfulneſſe and perform all thy promiſes; or, thy faithfulneſſe 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 wonderfull works thou doeſt for thy Church ſhall praiſe thee for them: thy faithfulneſſe alſo in the congregation of thy Saints; that is, they ſhall alſo, in the aſſembly of thoſe holy ſpirits, praiſe thy faithfulneſſe 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 faithfulneſſe 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 Gods faithfulneſse in the congregation of the Saints, becauſe they are inſtrumentall in conferring thoſe bleſſings which God hath promiſed to the righteous, as rain and fruitfull 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 ſhew how ſafely we may reſt upon Gods faithfulneſſe in performing what he hath promiſed to his people, and that in regard of his power to doe 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 Expoſitours 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 alwaies obſequiouſly ready to doe whatever he enjoyns them: and to be had in reverence of all them that are about him; to wit, the angels, that are continually about him, as ſouldiers about their generall, 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 dreadfull judgements he executes upon their enemies in their defence; 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 faithfulneſse round about thee?] That is, Who amongſt all thoſe that are round about thee are like to thee for faithfulneſſe? or rather, Who is like unto thee, who art faithfull to all that are round about thee, or who art every way faithfull, who diſcovereſt thy faithfulneſſe in all things round about thee, or who art clothed with faithfulneſſe 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 Gods dividing the red ſea before the Iſraelites, is evident by that which follows verſ. 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 rejoyce in thy name.] As if he had ſaid, All parts of the world, Eaſt, Weſt, North and South, were created by thee, and do chearfully ſerve and praiſe thee their creatour: for Tabor, a mountain in the Weſt of Canaan, and Hermon in the Eaſt, are here put for the Eaſt and Weſt.
Verſ. 14. Iuſtice and judgement are the habitation of thy throne, &c.] That is, Thy throne is ſeated in the midſt of juſtice and judgement; 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, Iuſtice and judgement are the eſtablishment of thy throne, then the meaning is, that Gods kingdome on earth is upheld and magnified, and made conſpicuous in the world, by his juſtice and judgement. 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 joyfull ſound, &c.] That is, who though they be in never ſo great diſtreſſe and danger, yet they can rejoyce in that God is graciouſly preſent amongſt them, as their God and king, and ſo can quietly reſt on his favour 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 Gods favourable preſence amongſt them, which who ſo underſtood, they could not but exceedingly rejoyce therein; for which ſee the Notes Numb. 10.2, 9, 10, and 23.21. Yet withall conſequently hereby muſt needs be implyed the happineſſe of thoſe that enjoyed the holy & ſolemn aſſemblies of Gods people, and that underſtanding the meaning of thoſe ſacred ſigns there uſed, were refreſhed with thoſe ſpirituall joys that were ſignifyed thereby. They shall walk, O Lord, in the light of thy countenance; that is, they ſhall rejoyce in thy favour, ſee the Notes Pſal. 4.7. and Numb. 6.25, 26. & through thy favour they ſhall go on proſperouſly in all their waies.
Verſ. 16. In thy Name shall they rejoyce all the day, &c.] That is, They ſhall continually rejoyce in thee, or in thy favour, and the daily effects thereof; or in that they are thy people called by thy name: and in thy righteouſneſſe shall they be exalted; that is, through thy faithfulneſſe, or in the confidence of thy faithfulneſſe to them, their ſpirits ſhall be lifted up with joy, or they ſhall be encouraged againſt all adverſities and enemies; or, through thy faithfulneſſe they ſhall proſper & flouriſh, and become eminently great above others. Some alſo underſtand this of the imputed righteouſneſſe 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 thy ſelf glorious in their ſtrength; or, the glory of their ſtrength conſiſts in this, that thou art their ſtrength: and in thy favour our horn shall be exalted; ſee the Notes 1 Sam. 2.1.
Verſ. 18. For the Lord is our defence, &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 valour & wiſedome, & 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 tearmed Gods choſen ſervant Iſa. 42.1: with my holy oyl 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 wickedneſſe afflict him; that is, they ſhall not prevail over him, how bold and deſperate ſoever they be. But now as we referre 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 faithfulneſse and my mercy shall be with him, &c.] That is, He ſhall be faithfull & mercifull, which ſhall be the chief ornaments of his kingdome; or rather, I will make good my promiſes to him notwithſtanding his infirmities, wherein mercy ſhall be ſhewed him: and in my name shall his horn be exalted; that is, in the confidence of my help and favour he ſhall lift up his head with courage; or rather, by me, or to the end my name may be glorified, ſhall his kingdome be advanced; and chiefly was this accompliſhed in the tranſcendent glory of Chriſts kingdome: 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 ſpeciall manner, as being a figure of Chriſt, for which ſee the Notes 2 Sam. 7.14. and Pſal. 2.7. 2ly, He ſhall receive the kingdome, 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 implyes, 1. that God ſhould highly eſteem of him: 2. that he would honour him above all his people (though he were the youngeſt amongſt his fathers ſons) by conferring the kingdome 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 Davids ſeed and kingdome: ſee the Note 2 Sam. 7.15.
Verſ. 29. His ſeed alſo will I make to endure for ever, &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 daies 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 for ever, 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 Croſſe, which were as the pains of a woman in travell; 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 verſ. 31. If they break my ſtatutes, &c.
Verſ. 35. Once have I ſworn by my holineſſe.] That is, By my ſelf, who am holy and cannot lie, and of whoſe holineſſe 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 for ever, &c.] See the Note above verſ. 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 kingdome of David and Chriſt, 1. becauſe they are more ſtable, and leſſe ſubject to change, then the things here below; 2. to give a hint of the ſplendour and glory of this kingdome; and 3. to imply that we muſt look up to heaven for the accompliſhment of what is promiſed concerning this kingdome, and not expect it upon earth.
Verſ. 37. It shall be eſtablished for ever 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 alwaies continues ſettled in the heavens, ſo ſhall it be with Davids kingdome, and with the Church and kingdome of Chriſt, though it be ſubject to variety of changes, yet it ſhall certainly continue for ever. And then for the following clauſe, and as a faithfull witneſse in heaven, though ſome underſtand it of the rain-bow, thus, that as the rain-bow is a faithfull witneſſe concerning Gods promiſe, that he will never drown the world any more, ſo it ſhall be alſo as a faithfull witneſſe in heaven concerning the perpetuity of Davids kingdome; yet becauſe the rain-bow doth ſeldome 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 witneſſe of the perpetuity of Davids kingdome, therefore the moſt of Expoſitours do underſtand it of the moon, thus, It shall be eſtablished for ever as the moon, and as a faithfull witneſſe in heaven, that is, The kingdome of David ſhall as ſurely be eſtabliſhed upon earth, as the moon is ſettled and eſtabliſhed in heaven, which as it is a witneſſe of times and ſeaſons, ſo it ſhall for ever be a witneſſe 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 generall, It shall be eſtablished for ever as the moon, and as a faithfull witneſse in heaven, that is, and as any other of the faithfull 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 expreſly ſay, whether this be meant of Gods being wroth with Jehoiachin, or Zedekiah, who were carried captives into Babylon; or with Rehoboam, in whoſe time the kingdome of Iſrael was firſt broken in pieces; or of his being wroth with David in his ſucceſſours in generall. However, clear it is that the drift of the Pſalmiſt is to ſhew, that Gods dealing with them ſeemed, in outward appearance, to croſſe all the ſeverall branches of the promiſes before recited: for as this which he ſaith here of Gods caſting off and abhorring, and being wroth with his anointed (and conſequently with his people too) is oppoſed to that promiſe verſ. 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 ſhewing 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 verſ. 34: thou haſt profaned his crown by caſting it to the ground; that is, thou haſt utterly brought down the glory of his kingdome, and expoſed it to contempt and derifion, as if he had not been the Lords anointed: ſee 2 Sam. 1.21.
Verſ. 40. Thou haſt broken down all his hedges, &c.] That is, ſay ſome Expoſitours, his walls and ſtrong holds. But ſee the Note Pſal. 80.12.
Verſ. 41. He is a reproach to his neighbours.] That is, they reproach and flout at him, Is this that glorious king, whoſe kingdome was to continue as long as the ſun and moon endured? ſee alſo the Note Pſal. 79.4.
Verſ. 45. The daies 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 daies 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 daies 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 moneths and odde daies, 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 kingdome it ſelf figuratively; The daies of his youth haſt thou shortened, that is, That eternall kingdome, 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 ripeneſſe; for thus the prophet Hoſea ſpeaks likewiſe of the decaies of Iſraels kingdome, 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 peoples being carried into captivity; or of the failing of their hopes, in that the kingdome, which they expected ſhould have continued for ever, 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 taſt thy goodneſſe and loving kindneſſe, 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 thy ſelf 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 boſome 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 lye 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 boſome.
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 Gods 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 beautifull 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 holineſſe 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 kingdome: or 4. becauſe they derided the peoples endeavouring 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 implyes, 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 verſ. 1.