Annotations on Job Psalms Proverbs Ecclesiastes and Song of Solomon, Annotations 2 · Psalm 22 – Psalm 38
PSAL. XXII.
THis Psalm is a prophecie of the Suffering, Death and Resurrection of Christ,Argumentum Psalmi, e…si aliqua ex parte & certis tantum versibus ad Davidem accomodari potest: tamen non dubitamus propriè ad Christum per inere, de quo David per Spiritum Dei prophetavit. Junius. Vide Hieron. and the glorious fruit that shall follow thereupon in the seed and service that shall be performed unto God.
It is wholly spoken in the Person of Christ, because the New Testament doth apply sundry passages of this Psalm unto Christ, as Mat. 27. 46. John 19. 23, 24. John Christus instar cervae matutino tempore horribi… et exagitatus in passion… sua fuit. Glassi….20. 25, 27. Heb. 2. 12.
It is called the Hinde of the morning, Cantic. 2. 9 Christ is lovely as the Hart. Swift to save his Church, as the Hart, Cantic. 2. 17. Beset with Dogs as the Hart, vers. 16. Is at warre with the Serpent, as the Hart. See Ainsw.
Vers. 2. My God, my God.] Mi Deus fortis, mi Deus fortis. Junius. ChristCum Christus Psalmi verba recitaret credendum est ea protulisse ut habentur in Ebrae, ad quod accedit, quod, qui aderant irrisores, abusi sunt paranomasia nominis Eli & Eliae, ut dice…ent Christum Eliam appellate. Rivetus in loc. speaketh this Psalm to God his Father, The Hebrew is AEli, AEli, Lammah g…azahtani; which words our Lord uttered on the Crosse, Matth. 27. 46. (save for the later be used the Sy…iack, Sabachtani, of the same signification) At which the prophane Jews mocked, saying, That he called for Elias, Matth. 27. 47, 49.
In that he calleth God twice his, and pours out his complaints into his bosom, it is not an obscure Confession of Faith, saith Calvin. According to faith, he saith, My God, my God: According to present feeling, Why hast thou forsaken me?
Vers. 3. But thou art holy, O thou that inhabitest the praises of Israel!] That is a glorious Title which God hath, Psal. 56. 2. Tremellius with the Vulgar renders it, Laus Israëlis. Ainsworth, The praises of Israel, and so they apply it to God. He is frequently called the praise of Israel, and Israel the praise of God, Deut. 10. 21. Jer. 17. 14. as he is called the hope of Israel, and the fear of Isaac, the object of their praise, because the God to whom Israel gives praise: Others reade it as we, or Inhabiting the praises of Israel.
To inhabit praise signifies two things:
1. That he alwayes gives them matter of praise.
2. Makes them to perform the duty of praise. Where God hath his constant residence, he is said to dwell, as in Heaven, and in the souls of his people.
Vers. 4. Our Fathers trusted in thee, they trusted, and thou didst deliver them.] Christ helpt his faith in his Agony with the experience of the great things God had done for his people of old.
Vers. 11. For there is none to help.] Nullus prater te, Junius. He that looks upNon est auxiliator, id est, Non tantum qui mihi sit auxilio, sed etiam qui esse possit, qui mihi possit in tantis malis opem ferre praeter te unum, ut inde inferat, tu qui nunquam deseris eos, qui omnibus rebus destituti ad te solum opitulatorem in adversis confugiunt, ne procul discedas à me in extremo hoc & gravi conflictu. Rive…. to God for help, acknowledgeth that there is no help in any thing else.
Vers. 12. Many Buls have compassed me.] Now he complains of the cruelty and fury of his enemies: And first, He compares them to Buls, then to Lions, and thirdly to Dogs.
Buls] Full of might and malice, Psal. 68. 31. Scimus ubi accensa est taurorum ira, quàm terribili impetu ferantur. Calvin.
Strong Buls of Bashan have beset me round.] That is, fat ones, that mountain was famous for fat pastures, Deut. 32. 14.
Vers. 14. All my bones are out of joynt.] Disparted, are sundred, in the Hebrew, Et separaverunt se. Rivet.
Vers. 15. My strength is dried up like a potsherd.] Which is baked in the fire, thatVigorem intelligit quem nobis suppeditat radicalis humor. Calvinus. is, there is no more moisture in me than in a bak'd potsheard, he was almost resolved into dust already.
Vers. 16. For Dogs have compassed me.] 1. In respect of churlishnesse, Mat. 7. 6. 2. Of filthinesse, 2 Pet. 1. 22.
They pierced my hands and my feet.] Some of the Jews have striven with great malice to corrupt this Text, for in stead of Caru, they pierced, they will needsVide Rivetum & Bit…erum in loc. Ipsi Masorae auctores in sua marginali nota tale quid annotant, quod luculenter evincit de Christo patiente intelligendum esse versum. Glass. in Philol. Sac. Vide Junium. reade Caari, that is, as a Lion, but the Massorites who registred the words and letters in the Bible, do testifie, (or rather R. Jacob Chajim and Compiler of the Masora) that in some corrected Copies it is written Caru, they pierced, and in the Margent Caari, both put together, because they pierced Christs hands and feet with Lion-like cruelty; such a piercing as was like digging, or such a piercing as a Lion maketh with his claws.
The LXX. have it, They pierced my hands. John Isaac the Jew in his answer to Lindanus, saith, that he saw an old copy in his kindreds hand, in which the Text had Caru.
Vers. 20. The sword.] A violent death, 2 Sam. 12. 10.
My darling.] That is, my soul, or my life.Anima… unicam vocat, ut & Psal. 35. 17. quòd summo amore etiam complecteretur, sicut pater unicum filium, Gen. 22. 2. Hulsius.
From the power of the dog.] All his enemies which he called dogs before, now he cals dog, to signifie their union in evil.
Vers. 21. Save me from the Lions mouth,] Full of rage and fury. See 2 Tim. 4. 17.
Vers. 29. All they that be fat upon earth.] Not only men that have a corporallDisch…ei Ere…z pingues terrae, per metaphoram dicuntur divites, potentes & succulenti, ut pinguedo terrae, Gen. 27. v. 28. & 29. abundantiam frumenti & vini significat. Rivetus in loc. fatness, but metaphoricall; the great rich men: id est, secundis rebus fruentes, prosperantes; periphrasis, Junius.
Shall eat.] This refers either to holy things, receiving the word, or shall enjoy their worldly good things.
PSAL. XXIII.
Verse 1. THe Lord is my shepherd, I shall not want.] This verse contains a summary collectionRivetus in loc. See Ainsw. Videtur David hanc similitudinem libentius usurpasse, quod ipse curam pastoritiam aliquando exercuisset, & quaecunque ad eam pertinent propria experientia nota haberet. Rivetus in loc. of the whole Psalm. By the supply of one proposition it makes up a full syllog…sm. He whose shepherd is the Lord cannot want, My shepherd is the Lord, Therefore I cannot want.
The word Lord, especially in the Psalmes, and with the note of propriety, notes Christ the Mediatour, Psal. 110. 1. & 147. 5. Christ often cals himself the good Shepherd in John, Joh. 12. and elswhere. Two things especially commend a shepherd, his care and his love.
My shepherd.] That is, such a one as hath speciall care of and love to me as his sheep, See Psal. 77. 21. & 78. 53.
I shall not want.] Want is opposed, 1. To perfection, Perfectum est cui nihil deest, so it implies imperfection. 2. To fruition, so it implies destitution, desolation, so here.
Vers. 4. Of the shadow of death.] That is, the greatest dangers. That darknessPhrasis est in Scripturis frequens, pro praesentissimo pericul…, ut Job 3. v. 5 & 12. 22. Psal. 44 20. Alludit David ad obscuros recessus aut ferarum cavernas: quo si quis accesserit, statim primo ingressu occurret mortis terror. Calvinus. which comes upon a dying man a little before he gives up the ghost. Tenebrae desissimae quales oboriuntur jamjam morituris. Vide Job 10. v. 21. Rivetus.
Vers. 5. My cup runneth over.] An allusion to the Hebrew feasts, one had his portion of meat and cup set together. So Rivet.
Vers. 6. Surely goodness and mercy shall follow me all the daies of my life.] Not only I shall have goodness and mercy exercised for me now and no more, but they shall follow me. The Hebrew word signifies to persecute, to follow summo studio & diligentia. Its the same word that is used Psal. 34. 15.
PSAL. XXIV.
Verse 1. THe earth is the Lords and the fulness thereof.] The Apostle Paul, 1 Cor. 10. inVide Jun. l. 2. Paral. …8. Vide Rivetum & Grotium. two places inculcates this speech, v. 26. & 28. with a different end, and yet most conveniently for both, by which he shews us, how profitably out of one and the same place of Scripture, by necessary illation, divers instructions may be drawn; and how dexterously it is to be done.
Vers. 2. For thou hast founded it upon the seas.] viz. The earth, because the watersVerba Davidis sic intelligi possunt, ut doceat Propheta, quisnam ab initio creationis aquae situs fuerit, quod sc. terrae aqua injacea…, Amama Antibarb. Bibl. lib. 3. which naturally would stand above the high mountains, are by the Word of God gathered together, and thrust under the earth, that the dry land might be inhabited. See Job 28. 25.
Vers. 6. This is the generation of them that seek him.] Not only so at one age or some time, but the generation. Dor among the Hebrews is taken, pro aetate, seculo, and pro hominibus unius aetatis, or unius seculi. See Gen. 6. 9.
That seek thy face, O Jacob, Selah.] The paricle O is not in the Originall, andSome say, The God of Jacob should be supplied. Others say, God is pleased to style himself by the name of Jacob, being the God of Jacob. Some say, the children of Israel, when they were in a prosperous and strong condition were called Israel, when in a low condition Jacob, Fear not O worm Jacob. therefore it may be read thus, That seek the face of Jacob, in the Genetive case, as well as in the Vocative. This is the generation of them that seek him, even of Jacob, and then he turns to God, and seek thy face. Vide Rivetum in loc. Of the word Selah, see also Rivet.
Vers. 7. Lift up your heads, O ye gates.] This place is made difficult (saith Rivet) by divers interpretations: All agree in this, that it is to be understood of the entrance of the King of glory, that is, of God; and Christian Interpreters referre that with one consent to Christ. But in explaining (saith Rivet) those gates and heads, sunt fere rot sensus quot capita.
All the faculties of the soul. Metonymically and Metaphorically Kings, Princes, Magistrates, they used to sit in the gates.
And be ye lift up ye everlasting doors.] The Temple door so called in oppositionSimplicissima interpretatio, ut per fictionem personae pertas Templi jam designati jubeat attollere vertices, ut latior ingressus arcae introducendae fieret. Ita Lyra, Piscator & alii, etiam Calvinus statuit Davidem hic de futura Templi structura concionari Amama Antibarb. Bibl. l. 3. Vide Rivetum & Fessel. Advers. Sac. l. 3. c. 2. Quem locum universim omnes de ascensione Domini, post Justinum Martyrem exposuere. Montacut. Apparat. 1. pag. 60. to that of the Tabernacle, which continued for a while, or because made of Cedar. You Church men.
The Fathers, Justin Martyr, Enthimius and others, interpret it of Gods wellcoming Christ to heaven after his ascension.
He is compared to some victorious triumphant Captain.
Vers. 9. Lift up your heads, O ye gates.] Because it is a matter of great consequence, I repeat it again.
PSAL. XXV.
THis Psalm is composed after the order of the Hebrew letters or Alphabet,Est & hic Psalmus Alphabeticus, ut multi alii in usum pue…orum qui scribere di…cebant. Grotius. Remitte peccatum meum quoniam multiple… est. Chald. Par. Et parces iniquitati meae quoniam multa. Arias Mont. Multum est enim, Vulg. Lat. For it is much, Ainsw. O Lord thou art a great God, and abundant in compassion: Its fit for a great God to do great things. which care denoteth the weight and excellency of the matter in it. The same is to be observed of some other Psalmes, as the 34. & 37. & 111. & 112. & 119. & 145.
Vers. 1. Unto thee, O Lord, do I lift up my soul.] The Chaldee addeth in prayers. That expression signifies to desire earnestly, Psal. 24. 4.
Vers. 11. O Lord pardon mine iniquity for it is great.] So Innius and we, others would have it read, O Lord pardon my sinne though it be great, and the Hebrew bears it. The word also translated great, sounds both magnum & multum, such as was his sinne in the matter of Uriah, many sinnes in one, Adultery, murther and Treachery: q. d. The expiation of such a sinne will be the work of infinite mercy.
Vers. 13. His soul shall dwell at ease.] The soul at ease, that is the greatest, as its trouble, and dwell at ease.
Vers. 14. The secret of the Lord is with them that fear him.] There is a threefoldSome deep thing that a man by his own wisdom and industry could never find out. secret of God: 1. Of doctrine or holy truths, he makes known his minde and word to such. 2. Of providence to come, Shall I hide from Abraham the thing that I will do? And past, he makes them to see his power, goodness. 3. The secret of his favour, that speciall love he bears to them.
I think he means that great secret of his purpose to save them, which is one of the deepest things of God that cannot be revealed by any, but by the Spirit of God.
And he will shew them his Covenant.] It should rather be rendred, And to make known his Covenant to them, ad notificandum iis, Montanus.
PSAL. XXVI.
Verse 2. EXamine me, O Lord, and prove me, try my reins and my heart.] The words hereSee Job 31. 6. Scimus Hebraeos Renum nomine, quod maxime in hominibus reconditum est, notare. Calvinus. are not the same, but all different, to note how earnest the Psalmist was to know well his state.
Vers. 5. I have hated the Congregation of evil doers: and will not sit with the Vide Gatakeri Cinnum. lib. 1. cap. 1.wicked.] He shews how much he abhorres wicked persons.
Vers. 6. I will wash my hands in innocency, so will I compass thine Altar, O Lord.] He alludes to the Ceremony of the Priests washing at the brazen laver, before theyId est, ut innocens. Lavabant manus populi illi cum se puros à scelere testabantur, ut Deut. 21. 6. Vide & quae allata ad Matth. 27. 24. Grotius in loc. ministred at the Altar, Exod. 30. 18, 20, 21. & 40. 32. to let us see that though this Ceremony belonged only to the Priests, yet the morality belongs to all, they must wash before they meddle with holy services. See Isa. 1. 15, 16. 1 Tim. 2. 8.
Vers. 9. Gather not my soul with sinners, nor my life with bloody men.] The holyQuum Asaph Hebraeis nunc colligere, nunc perdere significet, hoc loco positum esse interpretor pro congerere in acervum, sicut in confusa strage fieri solet. Calvinus. Ghost speaks of a bundle of the living; Abner praies for David that God would binde up his soul in the bundle of life; and of a bundle of the dead, God will gather the tares together in a bundle; therefore the godly and wicked are said both to be gathered to their Fathers, that is, they go to men of their own rank and condition.
PSAL. XXVII.
Verse 1. THe Lord is the strength of my life, of whom shall I be afraid?] A godly man is acted nec spe nec metu, from outward things.
Vers. 5. One thing have I desired of the Lord.] One principall thing: That will I seek after: chiefly, that I may dwell in the house of the Lord all the daies of my life, to behold the beauty of the Lord, and to enquire in his Temple.] To enjoy him in hisi. e. Ad percipiendum sancta & august a illius dona, & ad consulendum eum; quae duo sunt piorum officia in Ecclesia. Junius. Ordinances.
Vers. 8. When thou saidst, Seek ye my face.] That is, by injections of holySuitable to that Jer. 3. 22. i. In rebus dubiis consulite & in adversis invocate, fic Deut. 4. 29. Junius. Satis convenit inter interpretes orationem esse defectivam. Calvinus. thoughts, and the actuall excitation of his grace. By Gods face is meant, 1. God himself, Exod. 20. 3. before my face, that is, before me. 2. His favour, will shew them the back and not the face, Prov. 29. 26. Seek his presence and favour.
Vers. 13. I had fainted, unless I had beleeved to see the goodness of the Lord in the land of the living.] The first words are not in the Hebrew, David could not tell what to say, I had despaired, been in a hell of darkness, what you will.
The goodness of the Lord.] That is, the good things promised by him. Heaven is properly the land of the living, though it mean Canaan in the letter, so the Chaldee, in the land of life eternall: i. in hac ipsa vita, ut Psal. 116. 9. Junius.
Vers. 14. And he shall strengthen thine heart.] Chazak signifies to lay hold on a thing strongly, it is used, Job 2. 6. & 8. 14.
PSAL. XXVIII.
Verse 1. UNto thee will I cry, O Lord my rock, be not silent to me; left if thou be silent Perinde est ac si dixisset, nullus sum si à me discesseris: nisi tu unus succurras perii. Calvinus.to me, I become like them that go down into the pit.] David professeth that if God when he prayed did not answer him (that is, give some comfortable assurance that he accepted and took his prayer in good part) it would be even a death to him.
PSAL. XXIX.
Verse 1: GIve unto the Lord (Oye mighty) Give unto the Lord glory and strength. Vers. 2. Give unto the Lord the glory due unto his Name.] Here are three Gives, either because such great persons are backward to give God his due, or because God desires great persons to come in, or because God would have such to go on if they once begin. Princes of all men should be most carefull to glorifie God, and yet it is most rare to see them humble themselves before him, for naturall corruption is as strong in them as in others; their education doth breed them to high and stately thoughts of themselves, their riches and power puffeth them up, and flatterers ordinarily following them, do make them forget themselves and God also. Therefore are they here thrice exhorted to give glory to God. Dickson.
O ye mighty.] Or sonnes of the mighty, that is, ye mighty men or potentates;Filii fartium, Jun. Filii arietum, Vulg. & LXX. Arias. Mom. Filii arietum sunt secundom Augustinum filii spirituales Apostolorum: Quia ut arietes lanigeri gregis, it a & Aposteli Christiani gregis duces fuere., am didicisti Lector cur Episcoporum mitrae bicornes sunt. Amam. Antib. Bibl. l. …. so Psal. 9. 7. The Chaldee referreth it to the company of Angels.
Give unto the Lord glory and strength.] That is, a strength which is glorious.
Vers. 2. Worship the Lord in the beauty of holiness.] That is, the Temple, so called, because the Lord appears there dispensing holineis, 1 Chron. 16. 29.
Vers. 3. The voice of the Lord is powerfull.] David cals thunder so: It is called simply voice, Exod. 20. 18. The people saw the voices: but when the word Lord is added, the metaphor is made more magnificent, and is more fit to express the force of thunder, Job 37. 2. & 41. 5. a Poeticall metaphor plainly. God is often said to thunder, to signifie his presence either in punishments or rewards, as Psal. 18. 14. Joel 3. 16. Exod. 19. 16. & 20. 18. Jer. 25 …0.
Vers. 9. The voice of the Lord maketh the hindes to calve.] Though of all otherQuòd cervas potissimum nominari quidam interpretes existimant ob dissicilem partum, non displicet. Calvinus. Id est, cervas quantumvis prae angustia utantur difficiliore partu cogit abortire. Jun. in loc. Vide Drus. Prov. Class. 2. l. 5. creatures they bring forth with most trouble, Job 39. 4, 6.
PSAL. XXX.
Verse 7. LOrd by thy favour thou hast made my mountain to stand strong.] That is, hisThe Prophet alludes to the mountain of Sion, saith Calvin. i. e. Tu confirmaveras regnum meum, quod ego non cogitabam demen…. Junius. Kingdom; Who art thou, O mountain, before Zerubabel, that is, the Persian Monarchy.
And I was troubled.] Like a withered flower that loseth sap and vigour, so Exod. 15. 15.
Vers 11. Thou hast put off my sackcloth.] That is, hast taken away my mourning,Solenne fuit veteri populo, saccum in luctu induere, & quidem non alia de causa, nisi ut reorum more, suppliciter in fordid o habitu ad veniam impetrandam coram caelesti judice prodiret, atque etiam scimus Orientales popusos prae aliis ad caeremonias fuisse preclives. Calvinus. because mourners were cloathed with sackcloth.
Vers. 12. My glory.] i. Lingua praeco gloriae, ut 16. 9. Junius. That is, my tongue, so Gen. 49. 5. because it should be the trumpeter of Gods glory.
PSAL. XXXI.
Verse 1. DEliver me in thy righteousness.] That is, that faithfulness whereby thou defendestPetit aute… liberari in justitia Dei, eo quòd Deus fidem servis sui… datam praestando, justum se probet. Calvinus. thine own children according to thy promise.
Vers. 5. O Lord God of truth.] As truth notes faithfulness in promises, so it is from him. 2. As it notes true doctrine, John 14. 6.
Vers. 15. My times are in thy hand.] He saith not, my whole time or course ofi. e. Terminus & status vitae meae Junius. Perinde est ac si dixisse…, Domine, penes te mortis ac vitae meae arbitrium est & potestas: quanquam non temere plurali numero usum esse arbitror, sed ut casuum varietatem notaret, qua agitatur vita hominum. Calvinus. life, but times in the plural, to shew that every point and period of ones life dependeth upon God. The seasons of his comforts, and of his sorrows, all the turnings and changes of his life from one condition to another, were cast and ordered by the power and wisdom of God.
Vers. 19. O how great is thy goodness, which thou hast laid up for them that fear Bonitas hic pro effectu suo capitur. Interrogatio autem vehementia non caret quia non simpliciter praedicat David benignum esse Deum, sed in admirationem bonitati▪ quam expertus erat, rapitur. Calvinus.thee.] David stands in admiration of the riches of goodness which God hath provided for those which fear him, as if he wanted words to express it, as indeed he did.
A figurative speech taken from carefull parents which lay up for their children, Col. 1. 5.
Vers. 20. Thou shalt hide them in the secret of thy presence from the pride of man.] In the Temple and Tabernacle there was a most holy place, where none but the High-priest might enter on pain of death but once a year, there one was safe from danger. See Psal. 83. 4.
Vers. 23. O love the Lord, all ye his Saints.] Here is an hortatory conclusion toSee Psal. 34. 9. the love of God in this verse, and to the confirmation of their faith and love toward him, in the following verse.
PSAL. XXXII.
Verse 1. BLessed.] Ashrei. The Jews cannot give a cleer Grammatical understanding of this word, whether it be an Adverb or plural Nown. Vide Bucer. in Psal. 1. 1. Blessed is he.] Or the blessedness of that man, for the word is a Substantive andBeatus, Chald. Par. Beati, Vulg. Lat. LXX. Beatitudines, Arias Mont. See Mr Burgefle of Justificat. on these two first verses. Qui levatura transgressione. Jun. Hoc in Ebraeo codice verbum è verbo est, Beatus levatus sceleris, & est sensus, cujus levatum, hoc est, sublatum ac condonatum scelus est. Drus. in Observat. Sac. of the plural number; q. d. O the compleat, the full, the infinite happiness of that man whose transgression is forgiven, sin covered, and to whom the Lord imputeth not iniquity. Mr Hildersam.
Whose transgression is forgiven, whose sinne is covered.] Here and v. 2. are three expressions, as Exod. 34. 7.
1. Whose transgression is forgiven.] Heb. whose transgression as a burden is taken off, sin is compared to a burden.
2. Whose sinne is covered.] An allusion to that which is filthy, Psal. 85. 2. to the Israelites which were wont to go with a paddle and cover their excrements, Deut. 23. 13, 14.
Vers. 2. Blesseá is the man to whom the Lord imputeth no iniquity.]
Sinne is thirdly compared to a debt, as Matth 6. Forgiveness hath respect toA metaphor from Merchants, who when they will forgive a de…, do not put it into the account or reckoning, and so do not impute it. the merit of Christ, Isa. 53. 6. Covering to his righteousness, or the adjudication of the fruit of his merit to us, not imputing to his mediation and intercession.
The holy Ghost useth such vehement inculcating, because David had felt the burden of sinne, and to awaken the secure.
And in whose spirit is no outl….] No wilfull guile, no guile which they are not willing to discern, which they tolerate in themselves, none but what they resist.
Vers. 3. When I kept silence.] That is, did forbear a free, plain and full confession of my sinnes to God. My bones waxed old, through my roaring all the day long.
Vers. 5. I acknowledged my sinne unto thee, and mine iniquity have I not hid: I It was a resolution upon debate with himself, as Psal 39. 1. an inward word in his heart.said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sinne. Selah.] Then he confest his iniquity, and said he would confess it, that is, upon a full resolution that this was the best course, did break through all objections and performed it; then did God pass by the punishment of his sinne, that is, give him some comfortable assurance, that he had pardoned him.
Selah is not only a musicall note, but as some think a note of observation, toPerkins. move us to mark the things that are set down, as being of speciall weight and moment.
Vers. 8. I will guide thee with mine eye.] Mine eye shall be upon thee. Heb.Vox Christi ad Ecclesiam. Hieron.
Vers. 10. Many sorrows shall be to the wicked.] Or great, many for number, great for weight.
Vers. 11. Be glad in the Lord.] That is, conceive an inward joy; And rejoyce ye righteous.] Testifie that inward joy by outward demonstration.
And shout for joy all ye that are upright in heart.] Be full of joy, which our last translation hath exprest well in that word, shout for joy, that is, extend your joy to others.
PSAL. XXXIII.
Verse 15. HE fashioneth their hearts alike.] There is not an apprehension or affection in our hearts, but the Lord fashioneth it.
Vers. 18. Behold, the eye of the Lord is upon them that fear him.] Not on all, but on them that fear him, that is, the Lord hath a special eye and regard to them, the phrase is weighty, it carries this sense, that the Lord as it were sits in his watchtower, spying the wants and necessities of them that fear him.
PSAL. XXXIV.
Verse 2. MY soul shall make her boast in the Lord.] See Psal. 40. 8. & 97. 7.In Domino l…udabit se. Montanus. See 1 Cor. 1. 31. In verbo Domini laudabitur anima mea. Chald. Par. In Domino laudabitur anima mea. Vulg. Lat.
Vers. 4. And delivered me from all my fears.] That is, not from all the things he feared, but from the fear of them while the troubles remained.
Vers. 7. The Angel of the Lord encampeth round about them that fear him.] That is, the Angels, for he speaketh of an Host.
Encampeth round about.] A similitude taken from warres, as Psal. 27. 3. See Psal. 91. 11, 12.
Vers. 8. He saith, Taste and see that the Lord is good.] viz. in allowing his children so gracious attendance. There is scientia gustus, a feeling experimentall knowledge.
Blessed is the man that trusteth in him.] viz. In regard of so happy protection.
Vers. 10. The young lions do lack, and suffer hunger.] Which are strong and active to seek their prey: That is, 1. All wicked Rulers, men of the highest place, as the lion is the King among beasts, Ezek. 32. 2. Prov. 28. 15. 2. All cruell oppressing great men, Prov. 30. 30. 3. All the subtill politicians of the earth, Ezek. 38. 13. The lion lurks secretly for his prey, men of the greatest state, deepest power and policy.
Vers. 16. The face of the Lord is against them that do evil.] Either his anger or his knowledge, he seeth, and his wrath goeth forth against what he seeth.
PSAL. XXXV.
Verse 13. MY praier returned into mine own bosom.] That is, say some, though they gotId est, Bonum quod ipsis precatus fueram, in me redundabat, mihi contingebat. Fessel. Advers. Sac. l. 4. c. 9. See Ainsw. no good by my prayers, yet my own soul did: Rather thus, I prayed often and much for them, even from my heart; the returning of the prayer signifies his frequent minding of them, and a bosom both secrecy and affectionatness in prayer for them.
Or we may reade the words thus, Let my prayer return into thy bosom: That is, I wished no worse to them than to my self, let me receive that of God for my portion which I have desired may be theirs.
Vers. 14. I bowed down heavily.] Heb. I bowed down black, viz. in black andAtrat… incurvabam me. Arias Mont. Vestes potius sordidae quam nigrae. mournfull attire.
Vers. 15. They rejoyced, and gathered themselves together.] That is, they gathered themselves together for joy, or to rejoyce.
The abjects.] Such as all honest or civil men had cast out of their company, associated themselves into companies.
They did tear me.] That is, my good name. See Matth. 7. 6.
Vers. 19. Neither let them wink with the eye, that hate me without a cause.] ThatMake secret signes by the winking of the eye. See Prov. 10. 10. & 6. 13. Jun. l. 1. Paral. 81. John 15. 25. is, let not mine enemies have any occasion to scorn and deride me, to boast and insult over me.
PSAL. XXXVI.
Verse 1. THe transgression of the wicked saith within my heart, that there is no fear of God Chaldaeus dixit scelus impio &c. Itaque scelus quod animo conceperat impius, illud vero est, quod impio suadet proximum timore Dei vacare. Vides quem ille consultorem adhibeat, ut de alterius vita moribusque decernat. Martinus de Roa Singul. l. 3. c. 18.before his eyes.] That is, it offers this thought to my imagination, or trespass saith to the wicked, that is, perswadeth, imboldneth, hardneth him. Ainsw.
Vers. 4. He setteth himself in a way that is not good.] The same word that is used, Psal. 2. 2. set themselves, this notes premeditation and resolution, he resolves to go on and continue in it. See Isa. 55. 2.
Vers. 6. Mountains of God.] That is, high, mighty or excellent mountains. The Hebrew useth to note excellent things, by adding the name of God, as Psal. 80. 11. & 65. 10 & 68. 16. Gen. 30. 5. Rev. 15. 2.
Vers. 8. They shall be abundantly satisfied with the fatness of thy house.] Fatness notes the best and most excellent, the most excellent spirituall blessings.
And thou shalt make them drink of the river of thy pleasures.] Not only thoseAbsque additamento nusquam torrens in bonam partem legitur. Hicro…. which thou art Lord of to dispose, but which thou thy self dost take.
Vers. 9. For with thee is the fountain of life.] Lives, naturall, spirituall and eternall.
In thy light shall we see light.] Or enjoy light, that is, knowledge, comfort, joy.
Vers. 10. O continue thy loving kindness to them that know thee.] The Hebrew, drawAinsworth reads it, extend thy mercy. Draw forth to the utmost in a long and constant series of mercy. See Psal. 85. 6. Eccles. 2. 3. Of the proud man, as the Chaldee translateth it. forth, or draw out thy loving kindness. Trahe misericordiam tuam. Montanus. A metaphor either taken from vessels of wine, which being set abroach once, yield many cups, or from a mother who hath her breasts full of milk, draws them out for her child, not once but often, or from a line which is extended.
Some think it is the same metaphor with that, 1 Cor. 7. 29. There is abundance of love folded up, and but little winded off; there is an eternity to spend.
Vers. 11. Let not the foot of pride come against me.] Pride is to the soul what the foot is to the body, it bears up the bulk.
PSAL. XXXVII.
IN this Psalm is shewed how the righteous are preserved, ver. 3, 17, 23, 25, 28. and the usuall objections against their safety answered.
Vers. 5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass.] Thy way in reference to duty and success, and the event shall be answerable to thy expectation.
Vers. 13. His day is coming.] That is, a day of destruction, of great judgement and eternall misery.
Vers. 16. A little that a righteous man hath is better than the riches of many wicked.] See Prov. 15. 16. That is, a competent and mean portion, though but very little.
Vers. 25. I have been young and now am old, yet have I not seen the righteous forsaken, He puts in begging, his seed begging bread, because begging of bread, especially in the State of the Jews, was a note of utter dereliction, there was an expresse Law that there sheuld be no begger among them.nor his seed begging bread.] Lazarus was brought to beggery, see Luke 8. 3.
Some say it is understood of extremity of poverty, so as to finde no relief.
2. Others say David saith not it was never so, but in his experience he never found it so.
3. Not begging their bread forsaken, they had a peculiar providence then with them.
PSAL. XXXVIII.
Verse 4. FOr mine iniquities are gone over mine head.] They have prevailed againstAb aquis ducta meraphora, significat, se in peccati… penitus demersum esse: ac si diceret tam multae sunt ut capu… meum transcendant, vel superent caput meum, hoc est capillos capitis mei, ut Psal. 40. 13. Drus. Prov. Class. 2. l. 4. In duobus modis accipi potest. Aut enim hoc dicitur ex fimilie…dine eorum, quibus aqua caput transcendit demersis: aut exponendum, transeunt caput meum, id est, pil… capitis mei, ac si diceret; numerosiores sunt capillis meis, estque proverbiale, capillis numerosior, quo & alibi idem autor usus est. Drus. Observat. Sac. l. 5. c. 20. me.
Vers. 5. My wounds stink and are corrupt, because of my foolishness.] Sinne and the guilt and trouble of conscience that ariseth thence.
Vers. 10. My heart panteth.] Throbbeth, beateth about, through trouble and distemperature, Drus. Went round about, Circuivit cor meum, Montanus. Calvinus. A metaphor taken from Merchants that compass sea and land, traffick here and there. So the heart of man is troubled *foreign cor meum conturbatum est. Prop…è à me …vagatur, ut Mercatores facere solent. Vide quod sequitur. Grotius in loc.about sundry things, and the letters are doubled here to signifie the great care and trouble that David had, when he sought after these things, as the Merchant seeketh for his gain.