Annotations on Job Psalms Proverbs Ecclesiastes and Song of Solomon, Annotations 2 · Psalm 2 – Psalm 15
PSAL. II.
THis Psalm is a Prophesie of Christs Kingdom, and the establishing of it notwithstanding all attempts to the contrary. Some of the Ancients conceived this Psalm to be part of the first Psalm, Vide Hieron. But it is called the second Psalm, Act. 13. 33. it is foreign, wants a title, as the first Psalm; but though it have no Title prefixed to shew the Penman of it, yet it was penned by David, Act. 4. 25. It is of a mixt kinde, in respect of the matter Problematicall and Didascalicall and Exhortatory, in respect of the end Consolatory.
Four things are evidently set forth in this Psalm.Vere regius est hic Psalmus, à rege, de rege, contra reges, & ad reges, & pro piis quoque regibus eorumque subditis conscriptus. Martinius. Quare non est quae…entis …em igno…am, aut elicere volentis responsienem: sed arguentis improbitatem & temeritatem incepti, & eventum irritum suisque auctoribus perniciosum denunciantis. Hoc innui… vocula quare: Frustra sunt concurus regum▪ & populorum adversus regnum Christi: nulla eis est tumultuandi causa, rem insipientiae plenam aggrediuntur. Martinius. Vide Jun. lib. 1. Pa…al. 91. de his versibus 1. 2.
1. The enemies combination against the Lord and his anointed; the Heathens, Kings, Princes, multitudes, authority, the power of Laws and Arms.
2. Their consultation, Counsels united.
3. The resolution they take up in the prosecution of these counsels, set themselves firmly, purpose.
4. The frustration of all these in the fourth verse.
Vers. 1. Why do the heathen rage, and the people imagine a vain thing?] An interrogation of admiration, the Prophet conceiving it a rash inconsiderable act: they have not cause. The Heathens, the Gentiles; The People, the Jews, Act. 4. 25. both which were enemies to this Kingdom.
Rage.] Ragasch signifies to meet tumultuously, to convene with rage, and declares the fury of the multitude, which is carried with a blinde force and like a torrent, and doth all things inconsiderately and seditiously. The Greek word whereby it is translated, Act. 4. 25. denoteth rage, pride, and fierceness, as of horses that neigh and rush into the Battell.
Imagine, or meditate.] This word is taken in a good sense, Psal. 1. 2.
Vain thing.] Not only vain because there was no true ground why they should imagine or do such a thing, but because successless, they labour in vain, they could not do it.
Vers. 2. The Kings of the earth set themselves.] Will stand up, a word taken from them that set themselves in rank and file, as when they intend a Battel. This word is used, Numb. 22. 31. 1 Chron. 11. 14.
Vers. 3. Let us break their bands asunder.] Tam Christi quam ministrorum ejus, it signifies to break with …ase, it is used also Judg. 16. 12,
And cast away their cords from us.] This is the same with the other in another expression, Eandem rem bis dicit at diversis dictionibus, sic enim mos est linguae sanctae. Kimchius in loc.
Vers. 4. He that sitteth in the heavens shall laugh.] Sitting notes potestatem judiciariam. Aug. Ezek. 1. 26. God rules all things here below. Sedet, id est, permanet vel potius tanquam judex qui pro tribunali sedet jus dicturus, ut Psal. 9. 5. Drus. Quaes. Heb. God laughs at mens sinnes and destruction, Prov. 1. 27. Something is done by God which holds a proportion with deriding the courses that others take. Humanitus dictum. Junius.
Vers. 6. Yet have I set my King upon my holy hill of Sion.] He rules for the FatherMy King in a peculiar way. Decretum scriptum & promulgatum. Vide Dorshei Pentadec. Dissertat. 2. and from him. John 17. 4. Him hath God the Father s…aled.
Vers. 7. I will declare the decree.] Not secret, but manifested in the word.
Thou art my Sonne, this day have I begotten thee.] Declared it by his resurrection, Act. 13. 33. Rom. 1. 4. so Lorinus on 1 Pet. 1. 3. expounds it.
Vers. 8. Ask of me, and I will give thee the Heathen for thine inheritance, and the Isa. 30. 14. Solent magni Principes similibus verbis obla…a optione suam declarare benevolentiam, Est. c. 5. v. 3. Marc. 6. v. 23. Rivetus in loc.uttermost parts of the earth for thy possession.] An allusion to great Princes, when they would shew great affections to their Favourites, they bid them ask what they will, as Ahashuerus and Herod.
Vers. 9. Thou shalt dash them in pieces like a potters vessel.] This signifies their utter destruction, so that there is no hope of recovery, a Potters vessel broken cannot be made up again, Jer. 9. 11. Isa. 30. 14. see Dau. 2. 44. This Proverb also signifies facility in destroying them.
Vers. 11. Serve the Lord with fear, and rejoyce with trembling.] Inwardly reverenceSee Psa. 86. 10. & 119. 74. and outwardly obey him. Gladness and trembling are here joyned together, as fear and joy, Matth. 28 8.
Vers. 12. Kiss the Son lest he be angry.] The Hebrew hath Kiss the Son lest he be angry: The Vulgar Latine otherwise, Apprehend you discipline. Herein theBar filius, Chald. pro Be…. Sic Aben Esra & Kimchi, & Christiani omnes, quidam tamen ex Ebraeis referunt ad radicem Barar purgavit. Osculsmini purum, id est, qui purus est, vel purè, id est, corde puro. Hulsius notis in loc. Osculi honor, non solum divinus, sed etiam civilis erat, eoque in potentibus ac fortunatis hominibus colendis u…ebantur, quod Hieronymus exponit Adorate, dicam libere non placer. Favet meae sententiae, 1 Sam. 10. 1. Drus. Observat. l. 2. c. 16. Vide Drus. ad disficil. loca, Genes. c. 118. Et Muis in loc. Drus. quaest. & resp. quaest. 82. & Rivetum in loc. Hebrew, (as Bellarm l. 2. De verbo Dei▪ c. 2. confesseth) doth more perplex the Jews and invincibly prove Christ the Messias to be God.
Kiss him osculo amoris, honoris, subjectionis, 1 King. 9. 18. Hos. 13. 2. Job 31. 1. Adore the Sonne, saith Jerome ad Pammach. 27. See Gen. 41. 40. 1 Sam. 10. 2.
And ye perish from the way.] The Syriack Interpreter saith, From his way. Christ is the only way to his Father.
When his wrath is kindled but a little; blessed are all they that put their trust in him.] The very horrour of the word makes David presently (as it were) to bless himself, like a man astonished and half frighted, or he makes a kinde of sudden stop, as it were an Aposiopesis, as if he durst not have said what followed.
PSAL. III.
THe Titles of the Psalmes are Canonicall Scripture, as ancient as the PsalmesTitulus Clavis, say the Fathers, the Title of the Psalm is the Key of the Psalm, it opens the whole Psalm. Non est ulla salus isti in Deo planè. Junius There is no help at all for him. The like addition of a letter is in many other places, as Psal. 44. 27. & 92. 16. & 9…. 17. & 63. 8. & 125. 3. Job 5. 16. Ainsw. themselves.
This is called a Psalm of David, because it intreateth particularly and literally of him.
Potest hic Psalmus & ad David, & ad Christum, & per eum ad omnes sanctos pertinere. Hieron.
Vers. 2. There is no help for him in God.] The Hebrew hath a letter more than ordinary, which letter added doth adde to the signification, saith Kimchi.
As if he should say, There is no help for him here in this world, nor any help for him hereafter in the world to come.
Vers. 3. A shield to me, my glory.] All my glory and defence is in him.
Vers. 7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon the cheek bone, thou hast broken the teeth of the ungodly.] q. d. In former times when I have been as hardly distressed as now, by the assaults of many and violent enemies, thou hast put them all to rebuke and shame, and quite destroyed their strength, and delivered me, therefore now do the same for me, yea I know thou wilt do the same▪ 1 Sam. 17. 34.
Vers. 8. Salvation belongeth unto the Lord.] The Hebrew is, Salvation unto the Lord, Salus Domini, Arias Mont. so much his, that the holy Ghost putteth nothing between it and him.
Thy blessing is upon thy people.] Is is not in the Hebrew, we supply the sense: The blessing of God imports all good things, and the love of God with them.
Selah.] The Hebrew word signifieth Elevation, or lifting up, whether of theVerbum Sela, LXX. interpretes. Symmachus & Theodotius diapsalma transtulerunt. Aquila verò, semper: & puto musici cujusdam soni esse signaculum, aut certe perpetuitatem eorum quae praedicta sunt judicari, ut ubicunque Sela apponitur: ibi sciamus non tantum ad praesens tempus, verum ad aeternum, vel quae sequuntur, vel quae praecesserunt pertinere. Hier. in loc. Dictionem Selah, plerique interpretum exponunt pro in aeternum, quemadmodum & Chaldaica versio ejus per totum Psalterium. Similiter reddidit & Jonathan Chaldaeus in oratione Abakuk, in hac queque significatione accipi solet in precationibus nostris. Caeterum sapiens Rabbi Aben Ez a (piae memoriae) exponit per vere. Ego autem dico, quod non sit dictio significativa, sed tantum judicium elevandae vocis, & deducitur à verbo Salah quod exaltare significat. Hoc est, in co loco ubi legitur haec dictio, suit elevatio vocis Psalmi. Cujus rei argumentum est, quod non invenitur haec dictio nisi in carmine & Psalmis. Non enim invenies eam, nisi in illo libro & in oratione Habakuk, quae & ipsa carmine conscripta est. Rabbi Dav Kimchi Commentarium Hebraicum In Decem primos … salmos Davidicos cum versione Lacina è regione per Paulum Fagium. Selah juxta Kimchium elevationem significat est vocabulum musicum, cujus usus, cum veterum musica nobis incognita sit, ignoratur. Hulsius in loc. minde, to mark, or of the voice to strain it, or of both. Mr Wheatly reading the Psalmes in English, never read it. Menasseh Ben Israel saith, it signifies Eternity, and that the Jews reading the Old Testament in their Synagogues, do also mention this word when it occurres.
PSAL. IV.
Verse 3. THe Lord hath set apart him that is godly for himself.] Wonderfully, gloriously,Segreg…vit sibi pium loquitur de se David in tertia persona, id est, segregavit me ut regem me constitueret. Hulsius. miraculously, for communion and service.
The Lord will hear when I call unto him.] Hear with approbation, that is, accept his desire, or hear with effect, that is, grant the thing desired.
Vers. 4. Stand in awe and sinne not, commune with your own heart upon your bed, and be still.] Here are four duties, 1. Stand in awe of God. 2. Sin not. 3. How to keep us from sinne, commune with your own heart upon your bed; and be still, in unquiet times have a quiet heart.
Vers. 6. There be many that say, who will shew us any good.] The word translated Say, signifies also think, there is verbum cordis & oris.
Who will shew us any good?] It is usual with the Hebrews to express wishes by questions, Psal. 14. 4. & 1 Chron. 11. 17. Rom. 7. 18.
Shew us.] Cause us to see, Ostendere bonum est benefacere, Vide Toletum in Joan. 899. When this word refers to good, it signifies to enjoy, as Eccles. 2. 1. & 3. 13. being propounded by way of interrogation, it signifies a vehement wish, as 1 Chron. 11. 17. Psal. 55. 7. Rom. 7. 24.
Good.] The word signifies real or apparent good, temporall or spirituall good; here temporall, as the following words shew. Any is not in the Hebrew, Who will shew us good, as if all happiness were found in temporall goods.
Lord lift thou up the light of thy countenance upon us.] As if he should say, LetDavid speaks of this as of the concurrent judgment and desire of all the Saints. It is both an hebraism, thy lightsom countenance, and a metaphor. See Numb. 6. 26. the most of the world seek what they will, as riches, pleasures, and so forth, yet my desire is of thy love and favour above all. The Psalmist useth such expressions often, Cause thy face to shine upon us, Psal. 119. 130. It is a metaphor from the Spring-sunne rising, the trees bud and blossom, the birds sing, and all things flourish and rejoyce thereat, or from the cheerfull countenance of men, Gen. 31. 5. All affections are displaied in the countenance, that is, give us a cheerfull sense of thy reconciliation with us. This lifting up of his face is opposed to hiding of his face, a sign of his anger, Isa 54. 8.
Vers. 5. Thou hast put gladness in my heart.] The gladness is greater, and put into the heart, more intimate.
More than in the time that their corn and their wine increased.] Theirs in regard ofSee Isa. 9. 3. Judg. 9. 27. possession, estimation and choice, they placed their happinesse in these earthly things.
PSAL. V.
Verse 3. IN the morning will I direct my prayer unto thee, and look up] Here are two militaryi. e. Tempestivè faciam ut audias me. Junius. Significantius ad verba accingam, aut ordinabo me tibi, militis instar strenui, qui ad primum quodque tubae signum, paratus ad arma incunctanter exilit. Martin. …e Roa. words, 1. Marshal his prayer, Order it as in battel-array, Job 33. 5. & 32. 14. 2. Would be a Spie upon a Tower to see whether he prevailed, whether he got the day, Hab. 2. 1.
Vers. 4. For thou art not a God that hast pleasure in wickednesse] He describes God from his own nature; As if he should say, O God, thou wilt free me from Saul and his wicked flatterers, because thou art such a God as hast not pleasure in wickedness. See Hab. 1. 12.
Vers. 6. I will come into thy house in the multitude of thy mercy] That is, The Court of the house. See Nehem. 6. 11. trusting in thy mercy.
Will I worship] Bow my self, Incurvabo me. Jun.
Vers. 9. Their inward part is very wickednesse] Wickednesses, Heb. in the abstract and plural number.
Vers. 12. Wilt blesse the righteous] Benedicere in Deo est benefacere.
With favour thou wilt compasse him as with a shield] The Hebrew word signifies to compass about as the crown the head, Coronabis eum. Chald. Par. Arias Montan. the LXX. and Vulg. Lat. Coronasti nos.
PSAL. VI.
Verse 1. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure.] A Father saith; he doth not say, Lord rebuke me not at all, but not in thyPsal. 38. 2. Jer. 10. 24. wrath; nor do not chasten me at all (For he chasteneth every son whom he receiveth) but chasten me not in thy displeasure.
Vers 6. All the night I make my bed to swim, I water my couch with my tears.]Quanquam hyperbolicae sunt loquutiones, non tamen poetice amplificat David suum maerorem sed verè & simpliciter, quam durus acerbusque fucrit declarat. Calu. These are excessive figurative speeches, to express the greatness of his sorrow. In the Hebrew they are also in the future time, I shall melt, I shall make swim, that is, I usually melt and bathe, noting the continuance of his affliction.
Totus ecce liquesco lacrymando,
Ipsis dum gemo conscius tenebris,
Thoro prae lacrymis meis madente,
Thoro, inquam, in lacrymis meis natante. Beza.
Vers. 9. The Lord hath heard my supplication; the Lord will receive my prayer.] Sometimes God neither hears nor receives a prayer, as of the wicked: Sometimes he hears and doth not receive, Quando audit pios ad salutem, non accipit autem ad voluntatem eorum, cùm nempe non conveniat cum ipsorum salute, as Paul when he sought to be freed from the Angel he was not freed, 2 Cor. 12. Sometimes he both hears and receives the prayer, as here Davids. Cujus & voluntati & saluti prospexerit, & desideriis illius sanctis satisfecit.
PSAL. VII.
CUsh the Benjamite.] Cush, that is, an AEthiopian or Blackmoor, Saul so calledHoc est, AEthiopis de Saule Cis filio explanant, quem aiunt AEthiopem ibi nuncupati propter morum improbitatem. Drus. Prov. Class. 2, 3. Saul AEthiopem vocat propter sanguinarios, & tetros, & crudeles meres. Hieron. for his black and ill conditions, otherwise he was an Israilite of the Tribe of Benjamin. Because (saith R. David Kimchi in loc.) he carried himself as an AEthiopian, as the AEthiopian doth not change his skin, so Saul did not change his hatred toward David.
Vers. 7. So shall the Congregation of the people compass thee about.] It is an allusionSee Numb. 1. 52. & Chap. 2. Allu…it David ad coronam populi quae Regem suum in solenni conventu circundat. Calvin. unto the manner of the peoples compassing the Mount of God, and the Tabernacle in the wilderness.
Vers. 12. If he turn not, he will whet his Sword, he hath bent his Bow, and made it ready.] There is mention made of two sorts of weapons which in the battels of old time did the greatest hurt to the enemy, the Sword and the Bow, the Sword when he was at hand, the Bow when he was far off.
PSAL. VIII.
Verse 2. OUt of the mouth of babes and sucklings hast thou ordained strength.] Not onlySicut fundamentum principium est aedificii ita & suctio primum est, unde cognoscitur miseticordia Dei erga homines qua afficit eos mox atque in mundum prodierunt. Quoniam paravit ei sanctus benedictus Deus foramen in ma… illis (matris suae) angustum instar foraminis ejus, non nimium amplum, aliâs enim inundaret lac absque expressione, intraretque in os infantis plus quam necesse esset, quod non fieret sine fastidio, sic quoque si nimis angustum estet foramen, jam difficile estot puero lac elicere, neque hoc ipsum fieri posset absque dolore labiorum suorum, quare omnia in modo & mensura fecit Deus. R. D. Kimchi. in loc. Ex mirabili structura mammarum ad alendos infantes eo alimento cui in utero assueverunt, quas mammas sine ullo magistro attrahunt infantes. Grot. in loc. the providence of God in new-born babes, framing them in the belly, providing nourishment for them when they are born, and making them to suck the brests; but also the giving of saving knowledge to some of them in their tender years, is able to refute all Atheists, and profane despisers of the glory of the Lord. Dickson.
Some apply it to the preaching of the Gospel by the Apostles and Ministers of the Gospel.
Strengthen their mouths in confession, Luke 21. 25. In prayers: See Revel. 11. 5. 6. The cry of a childe moves the bowels of a father.
The enemy.] All imployed by the Devil.The Apostle expounds it, Heb. 2. 5, 7.
And the avenger.] The Devil principally, he sins properly out of revenge to God.
Vers. 3. The work of thy fingers.] Not the works of his hands, but of his fingers,Quoniam coeli & summa facilitate abs te sunt creati, & valde artificiosè conditi, ut su btilia ac pretiosa opera, quae summi artifices non corporis rebore, non manibus, sed summis digitis consiciunt, ut vel maximè pictores ph…ygiones Etz bagnoth à Rad. Tsabang pinxit nomen habet, quòd sint potissimum pingendi instrumentum. Tarnov. in loc. to note his singular industry, his exquisite workmanship and art, and also his special love and care over these works.
Vers. 4. What is man, that thou art mindfull of him? and the son of man that thou visitest him?] He speaks of Christ as Mediator. See Heb. 2. 5.
…] Not as the day-spring from on high doth the earth, Luke 1. 78. but, as if a great Prince should go into an Hospital to look on a loathsome diseased creature.
Vers. 5. For thou hast made him a little lower than the Angels, and hast crowned him with glory and honour.] It is spoken of Christ, as the Apostle expounds it, Heb. 2. 6, 7. Who was a little time lower than the Angels (so it may well be rendred) in respect of his sufferings and death. See Junius. Or he was made a little lower than the Angels, in taking upon him our Nature; The Angelical Nature being higher than the Humane, as considered in it self.
Vers. 6. Thou madest him to have dominion over the works of thy hands] It is not spoken of Christ as God, so he had a natural Kingdom, but this is by donation, Christ as Mediator.
PSAL. IX.
Verse 10. ANd they that know thy Name will put their trust in thee.] Know thy name spiritually, experimentally, especially his Goodness, Power, Faithfulness and Wisdom. See Isa. 30. 18.
Vers. 13. Liftest me up from the gates of death] Natural, Spiritual, and Eternal Death.
Vers. 16. The wicked is suared in the work of his own hands, Higgaion, Selah.] Goliah was killed with his own Sword. R. David Kimchi.Or bi… Palms, the wicked… own bands, called the palms or bollows for the secret manner of working. Psal. 17. 4. Rem meditandam summè. Jun. Higgaion Selah est acclamatio vel epiphonema, continens admonitionem de officio nostro circa mitabilia Dei opera; quod scilicet singulari affectu, & summo studio debemus illa meditati▪ Amos. Meditatio Saela. Paul. Fag. Salus ista nobis meditatio & confessio. R. Dav. Kimchi.
Christs Justice hath two acclamatory Notes, Higgaion, Selah, the like is not found in all the Scripture, as worthy both of present admiration and perpetual Meditation.
Selah is used ninety two times in Scripture, as these joyned here, signifie extraordinary praise, joy, meditation.
Vers. 20 Put them in fear, O Lord: that the Nations may know themselves to be but men.] That is, weak, mortal, miserable, in Hebrew Enoch, given to every man for his dolefull state and mortality, Psal. 8. 5.
PSAL. X.
Verse 1. THis Psalm is in the Greek version a continuance and part of the former ninth;Psalmum istum non dictavit de singulari quadam re, sed ut …it oratio, quam orare potest quivis homo constitutu… in tribulatione propter inimicos suos. Nar: rat autem in eo vias impii optimentis pauperem, qui non potest seipsum ab eo eripere. R. D. Kimch. Ab hoc Psalmo usque ad 147. discrepant Ebraei à Graecis in Psalmorum citatione. Nos Ebraeos, Pontificii Graecos & Vulgaram Latinam, q…ae ex Graeco traducta est, sequuntur: Qui nobis est 22. ipsis est 2…. causa differ ntiae haec est Graeci Psalmos 9. & 10. in unum confla…unt. Hinc Psalmus nobis 1…. ipsis est 10. Ea dissensio excurri…, usque ad P…. 147. Illum enim rursum distribuerunt in duos. Credo ut 150. Psalmos haberent. Alias tantùm 149 numerassent. Amam Antib Bib…. … 3. Whereupon the account of the Psalms following, doth in the Greek books, and such as follow them, differ from the Hebrew; the 11th Psalm being reckoned for the 10th, the 12th for the 11th, and so forward: Yet to make up the number of 150 Psalms, they divide the 147 into two. Likewise the 114th and 115th Psalms they make one, and the 116th they part in two. Ainsw.
Vers. 1. Why standest thou afar off, O Lord?] Heb. Why wilt thou stand? This form of expostulation implieth an earnest prayer, Lord, stand not far off.
Why hidest thou thy self?] Heb. Why wilt thou hide, (viz.) thine eyes, as Isa. 1. 15.
Vers. 3. And blesseth the covetous whom the Lord abhorreth.] He thinks him not blessed, because he doth covet, but because he hath the things he longs for: Or it may be read, and so is by Ainsworth, The covetous blesseth himself, he abhorreth the Lord, so in the Margent, sometimes expresly he sets his heart against God, ever interpretatively.
Vers. 4. God is not in all his thoughts.] Or, all his thoughts are, there is no God, Nullum esse Deum, hae sunt omnes cogitationes ejus. Jun. The Text will bear both. He studieth Atheism, as Psal. 14. 1.
Vers. 5. As for all his enemies he puffeth at them.] The gesture of one contemning and refusing a thing with pride, as Mal. 1. 13.
Vers. 11. He hath said in his heart, God hath forgotten.] Oblivio & reminiscentia sunt rerum praeteritarum, All things are present with God.
Vers. 14. The poor committeth himself to thee.] That is, his wayes and soul.The Chaldee saith, in te sperabunt pauperes tui.
Vers. 17. Lord thou hast heard the desire of the humble.] That is, of humbled persons, and them which are in distress either of body or minde.
Thou wilt prepare their heart, thou wilt cause thine ear to hear.] That is, he prepares our hearts to put up our desires, and layes a command upon his own ear to hear.
PSAL. XI.
Verse 1. FLee as a Bird to your Mountain.] This noteth his danger, who was hunted as aSicut avis quae volat de monte in montem de nide in nidum. Kimchi. Vide Cl. Gatak. Cinnum l. 2. c. 18. Partrich on the mountains, 1 Sam. 26. 20. and his fear, as in Isa. 16. 2.
Vers. 3. If the foundations be destroyed, what can the righteous do?] That is,Videtur David per fundamenta intelligere extrema illa media quibus violentae Saulu persecutioni resistere conabatur. q. d. Omnia mihi subsistendi media praeciduntur. Hulfius in loc. Laws are nothing worth. See Psal. 82. 5. Gr…tius.
Vers. 5. His soul hateth.] That is, Gods soul doth hate, see Levit. 26. 11. When the Hebrews would express a thing highly, they say, my soul, Saw ye him, whom my soul loveth? Cant. 6. My soul rejoyceth in God my Saviour, said the blessed Virgin, Luk. 1.
Vers. 6. Upon the wicked.] That is, the hypocrite.
He shall rain snares.] Some expound it of ensnaring the conscience.
Fire and brimstone. Such was the wrath that fell on Sodom, and the Cities by it, Gen. 19. 24. and figureth the vengeance of eternal fire.
Vers. 7. For the righteous Lord loveth righteousuess.] Loveth vehemently righteousnesses,A choice expression. Heb. Inward and outward righteousness, all manner of righteousness in all the actings, that is, righteous persons, the Abstract for the Concrete, and in the plural number, to shew, that he only is righteous, who hath all the parts and kindes of righteousness, so the word is in the plural, Isa. 35. 15.
His Countenance.] Heb. His faces, Every discovery of God in mercy is hisOr, Their Faces, in mystery of the holy Trinitie, See Psalm 149. 2. Ainsworth. face, they shall have all his several wayes of gracious discovery, all the wayes of love and delight.
PSAL. XII.
Verse 2. THey speak vanity.] They speak injuriously, every one deceiveth, or would circumvent and overreach his neighbour. See Psal. 25. 4.
With a double heart do they speak.] Heb. An heart and a heart.Corde & animo duplici, verbis Salustii diceres aliud clausum in pectore aliud in lingua promptum habent. Reperitur & cum negatione, 1 Paralip. 13. 33.
Vers. 6. As silver tried in the fornace of earth.] He speaks de experiontia viva sanctorum, i. Bona fide unanimiter. Drus Prov. Class. 2. l. 3. Id est, Optimè & saepè numerus finitus pro infinito, ut Prov. 6. 31. Jun.every time any promise is fulfilled, there is a trial of the sincerity of Gods intention.
Purified seven times.] That is, Compleatly and perfectly; compare Ps. 119. 164. with Psal. 34. 1.
PSAL. XIII.
Verse 1. HIde thy face.] That is, Withdraw thy favour. This is contrary to the lifting up of the light of Gods face, Psal. 4. 7. and importeth trouble and grief, and is caused by sinne, the Prophet often prayeth against it, Psal. 30. 8. & 104. 29. & 88. 15. & 69. 18. & 102. 3. & 243. 7. & 27. 9.
PSAL. XIV.
Vers. 1. THe fool hath said in his heart, there is no God.] It is rather an option, than anOmnis peccans stultus. A… Pharaoh, Who is the Lord? Haee …hrasis hunc sensum admi…tere potest. Impius sibi hee persuadere conatur, aut sibi aliter tamen sentienti, & convicto satis impenere satagit, non esse numen, verum hoc ipsum nequit. 2. Impius dicit in corde suo, id est, ita seeum tacite loquutus est impius, non est Deus, vel utinam non estet Deus, Gen 23. 41. in corde dicere, nihil aliud significat, quam tacite secum contendere, & quasi murmurando quippiam profeire. Nisi enim ea phrasis ita acciperetur, non potuisset Esaui cogitatio, si tantuni cordis fuisset, non oris citra peculiarem revelationem Rebeccae innotuisse. 3. Impius dicit in corde suo, non est Deus, id est, Deus non est objectum cogitationum ejus, neque circa divina sollicitus est, prophanis intentus; praesertim cum ita vivat, ac si non estet Deus, ac nullo sensu, aut reverentia numinis tangeretur, Psal. 6. 14. Paul. Voetii Theolog. naturalis Reformata. c. 2. opinion, Austin. He could be content there were none.
In his heart.] None dare speak it, though he dare think it.
There is none that doth good.] Of these three verses, the first, the second, the third, see Junius lib. 2. Parallel. 4. Rom. 3. 10, 11, 12. Isa. 59. 7. 8.
Vers. 3. They are altogether become filthy.] Or rotten and stinking.Metaphora verbi sumitur à vinis acidis, nam recedere venuste admodum usurpatur ab Ebraeis de vino quando in vappam resolvitur, ut Hos. 4. 18. Drus. Observat. Sac. l. 2. c. 11.
There is none that doth good, no not one.] That is, Very few, naturally considered, Non est qui faciat bonum. Jun. Id latinius diseretur non est qui faciat bene, ne quidem unus. Druf. Observ. Sac. l. 2. c. 11.
Vers. 4. Have all the workers of iniquity no knowledge, who eat up my people as they eat bread?] q. d. If they knew whom they did devour, they would never devour them.
My people] That is, The poor, they are Gods people, both because they are within the Covenant, as also in respect of their estate and condition, because they are poor the Lord taketh protection of them.
As they eat bread.] Without fear and resistance, with delight, continually.
Vers. 7. When the Lord bringeth back the Captivity of his people, Jacob shall rejoyce, i. A tyrannide Satanae & servitute peccati. Junius.and Israel shall be glad.] He means it of the spiritual Captivity (for neither his, nor his Subjects in his time were molested with the natural, God having subdued to him all his enemies round about) then Jacob and Israel, that is, all Gods chosen so delivered shall rejoyce and be glad.
PSAL. XV.
THe substance of the whole Psalm is a Question and an Answer.
The Question is, Who are the members of Gods Church upon earth, that shall come to life eternal in Heaven?
Vers 1. Who shall abide in thy Tabernacle?] That is, Who shall have communion with the Church here?
Tabernacle fitly expresseth the movable estate of the Church in this world, Exod. 26. 2. Sam. 7. 1, 6. 1 Chron. 17. 5.
Who shall dwell in thy holy hill?] Be received to Heaven: This notes a durable estate. Ainsw. And Grotius interprets it of Mount Sion, Psal. 2. 6. In Sione regia Davidis, ubi tunc erat arca. Grot.
The Answer is made in the rest of the Psalm. And in this Answer is contained a Description of the parties:
1. By their Properties and Marks, vers. 2.It meaneth the integrity that is before God in heart and spirit, GeN. 17 1. Deut. 1…. 13. …a…th 5. …. This must first … in the heart, Psal. 119. 80. i…n in the ways Psal. 18. 33. & 119. ….
1. He that walketh uprightly.] That is, In truth and sincerity of Religion, which standeth in the sincerity of faith, and a good conscience.
2. And worketh righteousness.] He speaks of particular justice here, that whereby we give to every man his right or due.
3. And speaketh the truth in his heart.] Without all guile or flattery.
And because we are easily deceived in general sins, in the third, fourth and fifth verses, there are set down more evident and sensible notes of sincerity, justice and truth.
Vers. 3. He that backbiteth not with his tongue.] That is, Speaks to his neighbours disgrace behinde his back.
Nor doth evil to his Neighbour.] In any act of injustice or cruelty to his hurt.
Nor taketh up a reproach against his Neighbour.] That is, Receives and entertains willingly any reproachfull tale against him. Some expound it, Greedy to take it upNon accepit, nemp… in os suum, at Exod. …0. 7. Grot. when another reports it. The word signifies elevare, to lift up a report, one sayes a little, and he sayes more.
Vers. 4. In whose eyes a vile person is contemned.] He contemns wicked persons See examples of such carriage, 2 King. 13. 14. Esth. 3. 2. Luk. 23. 9.
But he honoureth them that fear the Lord.]
He that sweareth to his own hurt, and changeth not.] Makes conscience of his word and promise, especially if it be confirmed by oath.
Vers. 5. He that putteth not out his money to usury.] Some interpret it of oppressiveHeb. Silver, that is, Money usually made of silver. lending: Others of taking increase for bare lending to the poor. Usury is fitly called Biting, because it consumeth the borrower and his substance.
Nor taketh reward against the Innocent.] Gives testimony without bribery or partiality.
He that doth these things shall never be moved.] He that in his endeavour doth all these things shall never be cut off from the Church as an Hypocrite.
Hac quisquis vitam ratione exegerit; ille.
Ille Dei foelix aeternum monte quieseat. Beza.