Annotations on Job Psalms Proverbs Ecclesiastes and Song of Solomon, Annotations 2 · Psalm 51 – Psalm 67
PSAL. LI.
The Title.
To the chief Musician, A Psalm of David, when Nathan the Prophet came unto him after he had gone in to Bathsheba.
The Inscription shews four things:
1. The person to whom the writing was committed, viz. The chief Musician. For when David had appointed singers and players of Instruments for the Temple, he did also divide them into several Companies, and over every company there was one chief to whom the ordering of the Song and Tune did appertain, and as it may seem also one principal overseer of all, to whose custody the Psalm was delivered, and by whose appointment it was sung in the Temple at fit times, as may be seen, 1 Chron. 25. The whole number was 288, and they were divided into 24 companies, twelve in a company.
2. The Nature of the writing, A Psalme, that is, holy matter framed into musical numbers, and fitted to be sung upon an Instrument or Instruments.
3. The Authour or Penman of the Psalm, David, the King of Israel, who is famous for his sweet singing, and excellent Psalmes left unto the Church.
4. The Occasion thereof; 1. Nearer, the coming to him of a certain man, set out here by his name, Nathan, which signifies a gift, and by his Office a Prophet, chosen of God to admonish him for his sinne. Prophets were men appointed by God in a special manner to direct the Church of God in his truth and service. Nathan was an extraordinary Prophet, he came to David. The Errand on which he came, and his manner of behaviour in doing his Errand, is fuilly and plainly related 2 Sam. 12. 1, 2, 3 2. More remote, his sin in going in to Bathsheba, in committing adultery with her, as the Hebrew phrase modestly signifieth. See 2 Sam. 11. & 12. Chapters.
Verse 1. Have mercy upon me, O God, according to thy loving kindenesse: According unto the multitude of thy tender mercies blot out my transgressions.]
Deal graciously with me, or be favourable to me, q. d. Whereas I by my sinnes have deserved to be cast out of thy favour, and do finde and feel in my self the sense of thy displeasure, I beseech thee be pleased graciously to receive me into thy favour, and cause me to know that thou hast freely and undeservedly loved me.
Kindnesse is a word of a larger signification than either grace or compassion, and it signifies the excellent property of Gods Nature, whereby he is apt for his own sake to do good unto his creatures, which are weak and need his goodnesse, and cannot be happy without it; this is well alledged as a reason of craving Gods favour, for therefore is he ready to accept into favour those which have deserved his displeasure, and are no way able to merit his favour, because the excellent sweetnesse and kindnesse of his Nature makes him ready to shew goodnesse unto all those creatures which depend upon him. Grace cannot be shewed but to a sinner which hath offended, kindnesse is, and may be shew'd unto those creatures which have not offended, by bestowing a good estate upon them, and establishing them in that good estate that they cannot fall from it.
The multitude of thy tender mercies.] Bowels, that is, by a Metaphor, that inward moving and earning of the bowels, which in a kinde disposition is stirred up by beholding the misery of another.
Here are three phrases in this and the second verse.
Blot out my rebellions.] Sins are rebellions, or acts of disobedience done by any under government against the Authority and Rule of the Governour, sinne is a lifting up of our souls against the Authority and Power which God hath over us, by preterring our own will before his.
Blot out.] Sinne is compared to a debt written in a debt-book, to make the Debtor obnoxious to the Creditor; and remission of sins is compared to the blotting out the debt, that it may no longer stand in force to make the Debtor liable to an action of debt.
Vers. 2. Wash me throughly from mine iniquity, and cleanse me from my sin]Tecabbeseni, David may seem to allude to Exod. 34. 6, 7. where the three words here used for sin are. Id quod macuest vesti, illud est peccatum ipsi animae. Muis.
The second phrase here is, Wash me throughly (or multiply to wash me, or play the Fuller upon me) from mine iniquity. The Hebrew word signifies crookedness or wrinesse; Sinne is a crookednesse of the soul or actions, bowing it from the straight Rule of Gods will, wash it away, so as no stain nor blemish thereof may remain behinde to defile me; Sinne is here compared to bodily filthinesse, or foulnesse of any kinde, which disgraceth him in whom it is, and makes him unfit to be received into any good company; and remission of sinne to the cleansing of such foulnesse by means of often and much washing with water, till it become altogether pure and clean, and free from spots.
The third phrase is, Cleanse or purge me from my sinne, where sinne is compared to the legal pollutions of the old Law, which did make a man unclean and unfit to partake in the Tabernacle of any of the services of God, and remission of sinnes is compared to those purgations appointed in the Law to deliver the party from all such uncleannesse, that he might approach to Gods Ordinances.
Vers. 3. For I acknowledge my transgressions; and my sinne is ever before me.]
It was an ancient custom for the accuser to stand before the accused, 1 Kings 21. 10. the Prophet alludes to this, that is, sometimes I have my eye upon the accuser,It is verbum forense, alwayes standing up in his face, and pleading against him. sometimes on the Judge, as the malefactors at their trial.
That is said to be before a man, which is just in his sight, before his eyes or face, so that he looketh still on it. He did present sinne before his own minde willingly, and took those thoughts into his minde that tended to make him more and more see and detest it.
Vers. 4. Against thee, thee only have I sinned, and done this evil in thy sight.] HeHe had wro…ged others as well as G…d but he now presented himself, as it were, before God alone, and was most of all troubled and grie… ed for his sin in regard of the dishonour done to God thereby. had sinn'd against his own body by fornication, his own soul, because he lost his peace, and brought a decay of his grace, against Uriahs wife, person, family, the Commonwealth of Israel, his own house, the souls of all the accessaries, the Heathen that blasphemed the name of God by this act, David speaks comparatively, the offence was committed against God, that weighed down all the rest, Luke 15. 18.
That thou mightst be justified when thou speakest, and be clear when thou judgest.] He noteth not the intent and purpose of his sin, but the event of it, and purpose of his minde in confessing of it, viz. to justifie God.
Judgest.] Executest punishment. He cleareth Gods justice by taking shame unto himself; It is as much as if he should say, Lord, I have so sinned, that thou maist most rightly perform against me all the things which thou hast threatned.
Vers. 5. Behold I was shapen in iniquity, and in sinne did my mother conceive me.]Hic versiculus totius generis humani casum exponit. Hieron. Jam non modò peccati unius vel plurium etiam, sicuti hactenus, se rerum fatetur, sed altius conscendit, se ab utero matris nihil aliud a…ulisse quam peccatum, & naturaliter se totum corruprum esse, & quasi vitiis delibu…um. Ita s…leris unius atrocitatem reputans in hanc usque cogitationem tractus est, quòd natus peccato, nihil in …e habe…et sincerum vel integrum. Calvinus. Not meaning properly his parents sinne (for he was born in lawfull marriage) but his own hereditary sinne, whereof he was guilty in his mothers womb.
Vers. 6. Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom.] That is, He had not only light against sin in a common way, but a peculiar work of God upon him.Precatur ut à poenis quas commeri…us erat Deus se liberet, sicut leprosi per hyssopum vitae social… redd…ba…. …. Levit. 14. 6. Grotius.
Vers. 7. Purge me with hysop, and I shall be clean.] All the Sacrifices of expiation of sin in the old Law, were done by bloud, and that bloud was sprinkled upon the people by an instrument of a certain plant, which because the word in Hebrew is Ezob, for the nearnesse of the sound, and the indifference of the matter, the Interpreters have ever used in all languages to call the word Hyssop.
That is, Wash away my sin with the bloud of thy Son, which is shadowed in the legal sprinklings made with hyssop.
Vers. 8. Cause me to hear joy and gladnesse: that the bones which thou hast broken may rejoyce.] That is, Thou shalt by the hearing of the glad tidings and gracious promise of the life work this joy in me.
Bon…s broken rejoyce.] That is, the soul exceedingly grieved and sorrowfull forSee Pro. 15. 30. its sins, and so affected with the sense of them, as a living man would be with the sense of his arm or leg, if it were broken in divers shivers.
Vers. 9. Hide thy face from my sinne: and blot out all mine iniquities.] That is aSee Isa. …8. 17. figurative speech taken from the custom of men, who when they are angry with any person or thing, do inflame their wrath yet more by earnest looking upon that thing or person. By Gods face is meant his angry displeasure which David beseecheth him to hide from his sins, that is, from him in regard of his sins, q. d. Look not so upon my sins, as to shew thy self angry against me for the same. In the repetition, Blot out all mine iniquity, he useth the same word that he had used in the first verse, only here adding the note of generality to the subject of his Petition, which he understood.
Vers. 10. Create in me a clean heart, O God, and renew a right spirit within me.] To create signifies properly to make of nothing, and David using this word not as if he had not already some beginnings of sanctity; but that God must work it in him out of nothing (he had wisdom before this, and therefore sanctity) but to encourage himself from Gods omnipotent power secretly included in the word Create. He alludeth to the making of the world at first, intimating that if he were as destitute of grace now, as once all things were of being, yet God that gave being to things that were not, is able also to give grace to him.
By the word [heart] is figuratively meant the inward faculties of the soul, chiefly the thoughts, motions, affections and desires. The word clean or pure signifies that which is free from the admixture of any base stuff which may impair its beauty and worth.
To renew is to repair or make sound again that which by age or other casualty is decayed or perished, and this word being used after that of creating, shews that David in prayer did gather more comfortable sense of the work of Sanctification. For he that asks to have a thing created, finds nothing of it in himself; he that asketh to have it renewed, finds some remainder and reliques which needs some mending and addition.
By Spirit is signified the whole inward man in all the faculties of it, and David useth both the words of heart and spirit, which in Scripture are used to note the whole man, because he wisheth an universal reformation, wherein every part shall be amended in its kinde.
The word translated right, in the Text, is Constant in the Margin; The word in the Original notes ordinarily firm, constant and established, as 2 Sam. 7. 16, 26.
Vers. 11. Cast me not away from thy presence, and take not thy holy Spirit from Isa 30. 22. Numb. 12. 7. Esth. 7. 8. Thy Spirit] The sense of it.me.] Vox indignantis, Indignation is a compounded affection of shame, hatred and anger.
That is, Deprive me not of that happy union with thee, and that assurance and enjoyment of thy love. By the word Spirit joyned with this epithete Holy, is still meant in Scripture the Spirit of Sanctification, working holinesse in the hearts of Gods people.
Vers. 12. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit.] To restore a man to any thing, is to give him that again which once he had, but now hath not.
Restore hath five things in it: 1. That once he had a sense of Gods love. 2. He remembers that he had it. 3. It was now lost. 4. He saw a way to gain it. 5. By prayer.
Joy of thy salvation.] That is, the comfort I had in the work of thy grace, strengthening me against sinne, and assuring me of eternal happinesse.
The salvation of God is that work of his grace by which he delivers his people from every evil work and thing, and bringeth them safe to his heavenly kingdom, as 2 Tim. 4. 18. The joy of Gods salvation is that comfort, delight, content, satisfaction of heart, which the heart is filled withall, out of the assurance of this work of grace. It is therefore as much as if David had said, Lord, time hath been that I had great comfort in the sense of the work of thy grace, delivering me from sinne, and all the enemies of my soul, and the assurance of the continuance of this work, till it had brought me safely to the Kingdom, but now I have long wanted this comfort, I humbly beseech thee vouchsafe to give it me again.
Establish or uphold me with thy free Spirit.] That is, so confirm me by thy Spirit in the wayes of goodnesse, that I may no more run into such grosse and soul sins, as my weaknesse otherwise will quickly carry me into.
Free Spirit.] Free,
1. Subjectively, or in it self, giving out liberally to us.Because freely given, acts freely, and makes us free.
2. In the effects it makes us free, Psal. 110. 3. Where the Spirit of the Lord is, there is liberty.
Vers. 13. Then will I teach transgressours thy wayes.] Both the things thou hast commanded them to do and forbear for thine authority sake, and also the things that thou wilt do to them, for Gods wayes signifie both the wayes he would have men walk in towards him, and wherein he himself hath walked, and will walk in toward them.
Vers. 14. Deliver me from bloud guiltinesse, O God.] Or, as the word signifies,See Gen. 4. 10. from blouds, that is, the sin of murder, wherewith it may seem his conscience was most defiled and laden.
And my tongue shall sing loud of thy righteousnesse.] That is, I will abundantly praise and magnifie thee, as for all other thine excellencies, so for thy righteousnesse in keeping promise, and walking justly with sinners in forgiving their sins for which their surety hath satisfied.
Vers. 15. O Lord open thou my lips.] Though the words be translated, O Lord Id est, P…aebe mihi materiam Cantici, & gratiarum actionis ignoscendo peccato meo. Muis.open my lips, as a prayer, yet the Margin hath it, Lord thou shalt open my lips, as if it had been Lord open, yea I know thou wilt open my lips.
Give me power and strength to be truly thankfull.
Shew forth thy praise.] Publish abroad to others thy praise, that is, such things as make to the honour and commendation of thy great name.
Vers. 16. For thou requirest not Sacrifice, else would I give it, thou delightest not in Burnt-offering.] First, God never required Sacrifices comparatively, that is, in comparison of a broken heart it's nothing, it is not to be compared with it, as Hos. 6. 6. Joel 2. 13. Secondly, God required them abstractly, and severed from a broken heart. See Isa. 1. 11, 12, 13, 16. and 58. 4, 5.
Vers. 17. The Sacrifices of God are a broken Spirit.] It is the PluralInstar omnium. Number.
Sacrifices of God.] That is, most eminent, according to the usual Hebraism, the only Sacrifice which God will accept of.
A broken and a contrite heart, O God, thou wilt not despise.] A broken heart is opposed to a whole heart, which is insensible, unhumbled for sinne, a sensible heart, and afflicted for sin. Contrite is that which is broken to pouder, ready to receive any impression. A Miosis, that is, highly esteem, as 1 John 5. 3. Heb. 12. 5.
Vers. 18. Do good in thy good pleasure unto Sion, build thou the walls of Jerusalem.] Sion was a hill in Jerusalem where David had placed the Ark of God, and it signifies the state of the Church in regard of things Ecclesiastical and spiritual. Jerusalem was the chief City of the Kingdom, which David had wonne out of the hands of the Jebusites, and signified the State Civil or Temporal, and by building up the walls thereof, is meant fortifying and defending it against all sorts of enemies; The sense is, Beftow upon us all good things necessary for Church and Commonweal, and save us from all evil things that may be harmfull to either of them.
Vers. 19. Then shalt thou be pleased with the Sacrifices of righteousnesse, with Burnt-offering, and whole Burnt-offering, then shall they offer Bullocks upon thine Altar.
Sacrifices of righteousnesse.] That is, righteously offered, the true study of righteousnesse with the Sacrifices.
Bullocks.] That is, all kinde of beasts.
Altar.] Offered to God in the place and manner appointed.
PSAL. LII.
Verse 9. I Will praise thee for ever.] That is, he will hope in God; Hope is the continuation of our thanksgiving, it gives God the glory of his Might, Mercy, Wisdome.Oliva aeterni… tatis symbolum. Vide Pierium.
Vers. 10. But I am like a green Olive-tree in the house of God.] Alwayes fresh and flourishing. See Psal, 37. 35. Jer. 11. 16.
PSAL. LIII.
THis Psalm is the same in effect, and almost in words, with the 14th Psalm, some few things changed.
PSAL. LIV.
Verse 6. I Will freely Sacrifice unto thee.] Such Sacrifices the Law mentioneth, Levit. 7. 16.
PSAL. LV.
Verse 13. BUt it was thou, a man, mine equal, my guide, and mine acquaintance.
Vers. 14. We took sweet counsel together, and walked into the house of God in company.] Some say *The Chaldes Par. Kimchi, Muis. See Ainsworth, Probabile est unum ex aulicis proceribus accusari, cujus sancta cum Davide con, unctio & familiaritas vulgo nota esser. Calvimus.Ahitophel, Calvin dislikes that; a great friend of Davids that pretended much to Religion.
Vers. 21. Yet were they drawn Swords.] It is the custom of the Scripture, to name hard pernicious and dangerous words by a similitude, darts and arrows, as in the Psalms, their tongue is a sharp arrow, Gen. 49. 23.
Vers. 22. Cast thy burden upon the Lord.] Omnia vocationis officia, saith one, Omnium See Psal. 37. 5.actionum eventa, another.
1. The burden of duties, in him is all our fruit found.
2. Of suffering.
3. Of losse.
The event and successe of all.
Montanus and others render it donum tuum, though the Lord hath bestowed giftsThe Greek well turneth it, thy care, which phrase the Apostle useth, 1 Pet. 5. 7. The Chaldee saith, Cast thy hope on the Lord. on thee to use, and for thy comfort, yet trust them with God.
Sustain thee.] Or foster and nourish thee, with food and all other necessaries.
Vers. 23. Bloudy and deceitfull men.] Men of blouds, that is, blondy men, asQuise dant crudelitati & sanguinis effusioni. Sic viri divitiarum dicuntur qui addicti sunt divitiis. De Caesaris percussoribus Suetonius, nemo sua morte defunctus. Psal. 5. 7.
Shall not live out half their dayes.] Heb. Shall not halfen their dayes; that is, not half the dayes which they might live for the strength of their constitutions. See Psal. 102. 24. Job 15. 32, 33.
Grotius interprets it, Non pervenient ad …tatem, ad quam hominum multi perveniu…t, & ipsi pervenire potuerant.
PSAL. LVI.
Verse 8. THou tellest my wandrings.] That is, all those weary steps he took in passing over those two great fore…ts, when he fled from Saul.
Vers. 9. When I cry unto thee, then shall mine enemies turn back.] David speaks as if there were victory in the moment of his supplication.
Vers. 10. In God will I praise his Word: In the Lord will I praise his Word.] q. d. I have cause to blesse God for his Word, he doubleth it for the greater emphasis.
I never knew what sweetnesse, fulnesse, comfort was in the promises, till I was in distresse.
Vers. 12. Thy vows are upon me.] That is, the vows which I have made to thee are lying upon me.
Vers. 13. For thou hast delivered my soul from death. Wilt not thou deliver my feet That is, my life or person.from falling, that I may walk before God in the light of the living?] As if he should say, thou hast redeemed me, and effectually called, and justified, and sanctified me in some measure, and wilt not thou keep me from falling from thy truth into any damnable errour?
PSAL. LVII.
Verse 4. MY soul is among Lions.] Called here Lebaim, hearty, stout, couragious Lions,Ego inter immanes leones sum. Jun. of Leb heart, courage. See 2 Sam. 17. 10. Saul and his Courtiers are here Lions to David; and so was the Roman Emperour to Paul, 2 Tim. 4. 17. and all wicked Rulers over the poor people, Prov. 28. 15.
PSAL. LVIII.
Verse 4. THey are like the deaf adder that stoppeth her ear.] She stops one ear with earth,Sc. …iches. Sc. Pleasure. Obturationem aurium non propriè intelligit, sed foreign designat; quod fic agat aspis, quasi contemnat carmen, planeque ad illud obsurduerit. Sententia Psalmistae ea fuerit, tantum esse suorum hostium furorem, ut non magis profit mitigari, quam moveatur aspis ineantantis carmine. Vide Jer. 8. Vossius de Orig. & progress. Idol. l. 1. parte altera. c. 8, v. 17. the other with her tail, as Austin and Cassiodorus say of Adders, that they may not be charmed.
Vers. 10. The righteous shall rejoyce when he seeth the vengeance: he shall wash his feet in the blood of the wicked.] This speech was taken from the custom of those Countries, that were wont after their travels to wash their feet with cold water1 Tim. 5. 10. and that did refresh them: so the blood of the wicked should be refreshment to the righteous.
Not rejoyce in the evil of their enemies, as it is their proper hurt, but as it is the matter of Gods glory, Non de malo inimici, sed de bono Judice. Anselm.
Quia quando illi damnantur in paenis, illi laetificantur in praemiis. Hieron.
PSAL. LIX.
Verse 6. THey make a noise like a dog] Slanderers are called dogs for their indefatigableness, insatiableness and barking.
Vers. 10. The God of my mercy shall prevent me.] See ver. 17. As if he had said, his mercy is mine, it belongeth unto me. A wicked man may say God is a God ofHe not only cals him a God of mercy, but puts in his interest in it, and imployment of it, whatever mercy there is in God, it shall be laid out for me. mercy, but only those that are in Covenant may say this.
Prevent me.] Shall be present seasonably to help me.
Vers. 14. Let them make a noise like a dog, and go round about the City.] Dogs are greedy and hungry creatures, have alwaies an appetite, therefore course up and down for suftenance, but for most part in vain.
PSAL. LX.
Verse 8. MOab is my wash pot.] An allusion to the manner of those Eastern Countries,Hoc volunt dicere se imperaturos Moabitis & Idumaeis, ut servis. Grotius. See Weemes his Christian Syu. p. 18. That is, I shall subdue them, and trample them under my fe…t as I passe through them. Dickson. See Muis. every night they used to wash their feet, had a vessell for that end. That is, Moab shall serve me in the basest service I shall put them unto.
Over Edom will I cast my shoe.] Meaning thereby that he would bring the posterity of Esau into a base and low estate of subjection unto him, as we may see verified, 2 Sam. 8. 14. Idumaeos conculcabo, ac pessundabo. Muis.
PSAL. LXI.
Verse 7. O Prepare mercy and truth.] The word signifies to distribute or set out mercyPrepare] or appoint, as his due and ready portion. The Hebrew is Man, a name whereby that prepared meat was called, which God gave his people from heaven, Psal. 78. 24. Ainsw. and truth, either David begs a spirit of mercy and truth, that by this means he may be established in his Kingdom, or rather, that God would give with himself, mercy and truth, to preserve him. See Prov. 20. 28.
PSAL. LXII.
Verse 2. I Shall not be greatly moved.] As if he should say, somewhat I may be moved, butSubindicat fieri quidem posse ut prematur rebus adversis, quia sciebat communibus incommodis se esse obnoxium: sed sibi persuadet casus non fore mortiferos, quia Deus suppo…e… manum suam. Calvinus. much I shall not. See Psal. 37. 24.
Vers. 9. To be laid in the ballance.] Of Scripture or right reason.
They are altogether lighter than vanity.] If all men together be put in one ballance, and vanity in another, they will be lighter than vanity it self. The word Hebel here used, denoteth a vain light thing, as the breath of ones mouth or bubble in the water.
Vers. 10. If riches increase, set not your heart on them.] The Hebrews put theHe saith not, if riches increase refuse them, but, set not your heart on them. To set the heart is to regard or care for a thing, 1 Sam. 4. 20. & 9.20. 2 Sam. 1. 3. heart for all those things quorum sedes est in corde. 1. Your thoughts, 2 King. 5. 26. let not them ingross your thoughts and consultations. 2. Affections, 1 Sam. 4. 20. take off your love, desire, joy, hope from the things of this life. 3. Confidence, place not your confidence in them, be not puffed up with pride, because you are rich.
Vers. 11. God hath spoken once, twice have I heard this, that power belongeth unto Semel Deus in Sinai locutus est majoribus nostris: inde duo colligo longe certissima: Deum & potentissimum esse ad vindicandum injurias suas, & in pios mirè benignum; Exod. 20. 5, 6. Grotius.God.]
The meaning is, either, that God spake it often, or that David heard it often, though he spake but once, that is, throughly considered it. That is, (saith Dr Taylor) once by the Scriptures, and another time by the holy Ghost. A speech like that Job. 10. 5. it is repeated for confirmation, power in the extent, latitude of it, all power belongs to God as a property.
Vers. 12. Also unto thee, O Lord, belongeth mercy, for thou rendrest to every man according to his work.]
The P…al…ist useth three arguments here to urge men to rely on God. 1. He hath power. 2. Will, to inable him to do any good. 3. Mercy, to render according to any good you do.
PSAL. LXIII.
Verse 1. EArly will I seek thee.] That is, every morning the beginning of my workEarly in the morning. shall be to look towards thee, I will begin my duties in faithfull invocating thy help and a…d.
Vers. 3. Because thy loving kindness is better than life.] With all its revenues. One may be weary of life, never of the love and favour of God, Psal. 73. 28. In the Hebrew it is lives, put many lives together, there is more excellency in the discovery of Gods love. Of living, viz. men, so Muis saith it may be read.
Vers. 8. My soul followeth hard after thee.] This notes 1. The strength of hisAdhaesit anima mea post te Calvinus. My soul cleaved after thee. Tantundem valet atque à feris vorati & la… i…. 1. Calvin Fuller … scrip. ef Palest. l. 3. c. 2 intention, Dan. 9. 3. 2. The strength of his affection, Psal. 119. 20. 3. The constancy of a mans pursuit, as that phrase, fulfill after God, Numb. 14. 24. notes the perfection of a mans obedience. See Muis.
Vers. 10. They shall be a portion for Foxes.] That is, lie unburied for Foxes and other wilde beasts to prey upon. Not ordinary Foxes which are so dainty mouth'd that they will not feed on any carkass but what they kill themselves; rather Jackals mungrill creatures, deriving cruelty from the Wolves their fires, and craft from the Foxes their dams, and are very ravening creatures.
PSAL. LXIV.
Verse 6. THey accomplish a diligent search.] Or, a search searched out: that is, a curious Perfecerunt scrutinium pervestigatum. Arias Montan.diligent search. The Greek translateth, they are consumed searching out searches: meaning, that they spend both their time and themselves, in searching out evils against the just.
PSAL. LXV.
Verse 1. PRaise waiteth for thee, O God.] Mercy is not yet come, we expect it, whilst thouSensus huc redit, Deum esse ita beneficum erga suos, ut quotidie illis suppeditet novam materiam laudis. Etsi enim se in totum mundum diffundit ejus liberalitas, peculiari tamen favore Ecclesiam suam dignatur. Calvinus. art preparing the mercy we are preparing the praise.
Vers. 2. O thou that hearest praier, unto thee shall all flesh come.] That is, all sortsSee Isa. 66. 23. of men, as Gen. 6. 12. Psal. 145 21. Act. 2. 17. For this cause he hears prayer, that men might be incouraged to come and seek to him.
Vers. 8. The outgoing of the morning and evening to rejoyce.] Outgoings of theAinsworth expounds it otherwise. morning, the rising of the Stars before the Sun rise.
And evening.] That is, when the Moon riseth and the Stars with her. So Muis.
Vers. 9. With the river of God full of water.] That is, the clouds figuratively described.
Vers. 11. And thy paths drop fatness.] Gods paths are said to be there where heNubes ita metaphorice appellans. Calvinus. The clouds which are Gods Chariot, Psal. 104. 3. from which rain is dropped to cause the earth to fructisie, Job 25. 36. & 38. 26, 27. Paibs hera are properly such tracks as are made by Chariot wheels. Ainsw. much manifests himself. That is, the clouds, the dust of Gods feet, Nah. 1. 3.
PSAL. LXVI.
Verse 3. SUbmit themselves unto thee.] In the Originall it is mentientur tibi, they shall lie untoSee Psal. 18. 45. thee, and so it is translated by Arias Montanus, and Calvin, Chald. Par. Subest haec tacita comparatio inter voluntarium cultum quem praestant fideles, dulcedine gratiae illecti, & servilem coactamque subjectionem, ad quam increduli vitrahuntur. Hoc enim significat mentiri, fieri supplicem non alacri obsequio, neque libere, sed quia necessitas extorquet. Calvinus.Vulg. Lat. noting hereby, that a forced submission unto God is seldom in truth. See Psal. 81. 16.
Vers. 16. Come and hear all ye that fear God.] The words are without a copulative in the Hebrew. Venite, audite, Calvinus. Come, hearken, like that Gen. 19. 14. it not only imports an invitation, but the affection also of him that speaks.
Vers. 18. If I regard iniquity in my heart.] If I have seen iniquity, the word isIf I had seen in my heart: To see is to behold with a corrupt affection, Job 31. 16. Thus God cannot see evil, Hab. 1. 13. Ainsw. Iniquitatem aspicere in corde, non est esse sibi male conscium, sed intentum esse & addictum iniquitati. Quanquam ideo di…er…è cordis meminit Propheta, ut ostenderet non modò puras sibi esse manus, vel se coram hominibus esse innoxium, sed ut coram Deo sibi assereret verae integritatis laudem. Calvinus. See Muis. Raath, it noteth the clearest kinde of seeing, such as is with conviction, 1 Sam. 12. 17. Perceive and see, or be convinced, the later word is this here. If I have a minde to wickedness.
PSAL. LXVII.
Verse 1. ANd cause his face to shine upon us.] Or to be light, that is, cheerfull and favourable.See Psal. 4. 7. & 31. 17. Ubi amoris sui sensum eordibus nostris inspirat Deus, & re ipsa declarat se propitium esse, dicitur super nos lucore serena ejus facies: sicuti obnubilari dicitur, dum peccatis nostris offensus, conscientias nostras terret, signaque aufert sui favoris. Calvinus. Non illum tristem videamus in peccatis nostris, sed gaudentem in virtutibus. Non eum sentiamus judicem, sed patrem. Hieron. See Prov. 16. 15.