Annotations on Job Psalms Proverbs Ecclesiastes and Song of Solomon, Annotations 2 · Psalm 39 – Psalm 50
PSAL. XXXIX.
Verse 1. I Will take heed to my waies, that I sinne not with my tongue.] One reading this place, said he had been 38 years a learning this lesson, and had not learn'd itSo Crates in Hist. Eccles. throughly.
Vers. 2. I was dumb with silence, I held my peace even from good.] David laid a law upon his tongue. He useth three words in this and the former verse all to the same purpose, as if he should say in plain English, I was silent, I was silent, I was silent, and all this to express how he kept in his passion, that he might not offend with his tongue.
Vers. 4. Lord make me to know mine end, and the measure of my daies, what it …; that I may know how frail I am.] Not the particular end but generall, that it will be shortly, he explains himself so in the end of the verse.
Vers. 5. Behold thou hast made my daies as an hand breadth.] The breadth of theThat is, thou hast exactly measured them out, and they are but short. A hand breadth is the breadth of four fingers. Ainsw. hand is taken two waies: 1. In the largest extent, for a span, or the whole space between the top of the thumb and the little finger stretched out. 2. In the lesser extent, for the breadth only of four fingers, which is the measure which David takes of the daies of a man. Vide Calvinum.
Verily every man at his best state is altogether vanity.] An affirmation is prefixed, every man in the heighth and perfection of all creature-comforts, in his setled estate.
Not some man, but every man, all Adam, Heb. is not vain, but *Hebel is a soon vanishing vapour, as the breath of ones mouth. To this the Apostle hath reference, James 4. 14. Chappell on Psal. 103.vanity; not in some measure, but altogether; not in his childhood or decrepit age, but in his best estate: Neither is it spoken as a thing doubtfull or probable only, but as most certain, verily.
No man by nature, or further than he is acted by the spirit of life, hath any solidity in him. See Psal. 62 9.
Vers 11. Thou as a moth *Sed primo intuitu absurda videri possit comparatio Dei cum tinea. Quid enim affine habet vermiculo immensa Dei majestas? Respondeo aptissime Davidem hac similitudine fuisse usum, ut sciamus quamvis non palam fulminet e caelo Deus, non aliter tamen occulta ejus maledictione consumi reprobos, ac tinea caeco morsu pannum vel lignum absumi…: & simul respicit ad excellentiam, quam dicit quasi putredine corrumpi, ubi Deus infestus est, sicuti preciosissimas quasque vestes sua tabe conficit tinea. Calvinus.makest his beauty to consume.]
Vers. 12. For I am a stranger with thee.] 1. Because not at home with God. 2. Liable to injuries from men. 3. Know not the way I should go, Psal. 119. 19.
And a sojournir.] A stranger is one that is not in his native Country, a Pilgrim or sojourner, one that is travelling homeward; so some: but the Israelites were sojourners in Egypt, when they were not travelling toward Canaan.
PSAL. XL.
Verse 5. ANd thy thoughts which are to us-ward.] Of bringing sinners to glory by Christ.
Vers. 6. Mine ears hast thou opened.] An allusion to that custom among theAures perforabant Hebraei servis suis, Exod: 21. 6. qui perpetuum obsequium ad mortem usque heris suis promiserant, unde aures alicui perforare docilem & ad nutum perpetuò obsequentem eum reddere. G…aeci habent corpus mihi adaptasti: ubi non ipsa quidem verba sed verborum sensum exprimunt. Cui autem aures perforabantur, habebat corpus ad perpetuum obsequium quasi adaptatum, cujus ista perforatio externuth signum erat & sacramentum. Hulsius. Vide Rivetum in loc. Jews, Exod, 21. Christ did it electively, he would not be free, though he were released. With the Jews one eat was bored, here are ears in the plurall number, a token of that perfect desirable subjection which he, as Mediator was in to his Father.
Vers. 7. Then said I, Lo, I come: in the volume of the book it is written of me.]Caput libri testamenti veteris, tale sumit exordium: In principio fecit Deus caelum & terram, id est, in Christo domino. Hoc mysterium & Joannes Cernens sic Evangelium inchoavity Joan. 1. 1. In principio erat verbum, & verbum erat Deus. Caput ergo libri intellige principium: quod est Christus Jesus, qui in hoc libri capite nuntiatus est. Hieron. in loc. He read the Law, and there he found a Kings duty, and so his part.
In capite libri.] So the Vulgar and LXX. See Heb. 10. 7. by which not onlyVide Amamae Antib. Bibl. l. 3. & Dilher. Disput. Acad. Tom. 2. p. 423. the first Chapter of Genesis and the first verse, but the whole book of the Law, or the Pentateuch is understood, of which Christ, John 5. 46. Or rather as others expound it (saith Rivet) of the summe of the whole Law and Prophets. The Law is called the Book or Volume of the Covenant, Exod. 24. 7. In the Hebrew it is In the volume of the book, so the Jews roll up the Law which they keep written in parchment in their Synagogues; See Jer. 36. 2. Ezek. 2. 9. Zech. 5. 1, 2. Hence those speeches, Luke 4. 17. & 20. Hence in Latine, Volumen, evolvere libros, in the volume of thy book, that is, thy book.
Vers. 8. I delight to do thy will; O my God, Yea thy law is within my heart.] ByLoqditur filius de voluntate Patris quam fecit quatenus missus à Patre, & veniens in mundum; missus est autem & venit quatenus homo. Ergo lequitur de voluntare quam fecit quatenus homo est. Haec voluntas dicitur apud Johannem cap. 1. v. 34. Opus Dei, quo hominum salus procurata est & adimpleta quae consistit in satisfactione pro omnium peccatis, & conciliatione cum Deo. Hanc Christus perfecit suis actionibus & perpessionibus & operibus omnibus quae in carne fecit. Rivetus in loc. the Law of God he understands all his Commandments, as well common to all men, as that singular Commandment which he had from his Father, of laying down his life, John 10. 19.
In the midst of my bowels, the Hebrew, and Chald. Par. these note the tendrest affections, Col. 1. 12. Phil. 1. 8. a Law of love to the Saints, John 10. 18.
Vers. 10. I have not hid thy righteousness within my heart.] There is a threefold hiding, 1. Out of envy, as here, as being unwilling that others should partake of it, so Matth. 23. 13. 2. Out of sloath, Matth. 25. 25. 3. Out of care, Matth. 13. 44. Psal. 119. 11.
Vers. 11. For thy loving kindness and thy truth continually preserve me.] Loving kindness and truth are fitly joyned, in the first of which that is promised which is not owed, in the other that is performed, which is promised.Metaphora sumpta ab urbium obsidione, cum undi que cinguntur hostibus. Rivetus.
Vers. 12. Mine iniquities have taken hold upon me.] Christ confesseth our sinnes as his own. See Heb. 10. 6, 7. This whole Psalm is of Christ, this is a very remarkable place, they were his sinnes (say some) by imputation and voluntary acceptation.
PSAL. XLI.
Verse 3. THou wilt make all his bed in his sickness.] Heb. turn. Either he sends us healthQuidam stratum vert…r… ita accipiunt, quasi Deus, ut refocillationem daret se…vo suo, culcitram ejus composuerit, ut aegrotis fieri solet quo mollius recumbant. Alii rectiùs (meo judicio) versum dicunt esse lectum, qui morbo destinatus erat, ubi reddita fuit Davidi sanitas. Calviuus. (so some expound it) he turns the bed of sickness into a bed of health, or turns our bed for us in our sickness; that is, refresheth us, giveth us ease when we lie upon our sick bed; it is a metaphor borrowed from those which attend sick persons, that help to make their bed easie and soft, and turn them that they may lie at ease.
Vers. 6. His heart gathereth iniquity to it self.] The word signifies dispersum aliquid congregare.
Vers. 9. Yea …in… own familiar friend.] Heb. The man of my peace; an Hebraism, that is, my familiar friend which was at peace with me, Judas Christs own disciple, John 13. 18.
Hath lift up his heel against me.] An expression of the highest pride and greatestEfferre calcem, Metaphoricè accipitur (meo judicio) pro contum…liosè insurgere in hominem dejectum. Ca…vi…. Vide Jun. l. 1. paral. 80. Johan. 13. 18. i. e. Injuria me affecit, metaphora ab equis …alcitronibus ducta, & est prophetia in Judam proditorem, ut vid…tur, Johan. 13. 18. Hulsius in loc. contempt.
PSAL. XLII.
Verse 1: AS the Hart panteth after the water-brooks.] The Hart is a thirsty creature of itHarts i… Autum… are most impatient of thirst, saith Aristotle. Similitudo c…r…i summum desiderii ardorem exprimit. Calvinus. self, but especially when it is chased. The Hin…e the female is here meant▪ and in females the passions are stronger than in males.
Vers. 7. Deep calleth upon deep.] Deep, that is, great afflictions, Ezek. 26. 19.His verbis tam malorum gravitas, quam congeries & diuturnitas exprimitur. Calvinus. Comparatio sumpta à magno diluvio, cum apertae sunt cacaractae sive emissaria coeli. Gen. 7. 2. & abyssus maris invocavit, sive attraxit, v…lut alterum abyssum è nubibus. Huic diluvio suas calamitates comparat. Grotius. Vide Uulsium in loc. Jon. 2. 5. The depth of our misery on the depth of Gods mercy.
Vers. 8. Yet the Lord will command his loving kindness.] It is a phrase taken from Kings and Princes, and great Commanders in the field, whose words of command stand for Laws. It signifies effectually and powerfully to command; if God will command loving kindness it will act.
Vers. 10. Where is thy God?] That is, thy God is no where, thou hast none to help or deliver thee.
PSAL. XLIII.
Vers. 2. FOr thou art the God of my strength.] In whom all my strength and power is laidSo he cals him the God of his mercy. up thiue essentially, mine federally. See Col. 1. 11.
Vers. 3. … send out thy light and thy truth.] The Hebrew word signifies to send an Ambassadour, 2 Kings 14▪ 8. and to send out with authority and commission from heaven, that it may enlighten and guide me in the way. By light Calvin understands favour, and saith, he adds truth, because he hoped for light only from Gods promises.
Vers. 5. Why art thou disquieted within me?] The word in that conjugation signifies, He disquieted himself.
I shall yet praise him.] In after-times praise him for this very dispensation, under which my heart is now discouraged. I shall be delivered, and my mourning shall be turned into singing.
The health of my countenance.] That is, my present help which stands before me continually, as the shew-bread was called the bread of countenance or faces, because it stood still before God.
PSAL. XLIV.
Verse 12. THou sellest thy people for nought.] Thou hast so contemned thy people, thatAd populi contemptum dictum est: pravos enim ac mancos servos solemus fine pretio trad…re. Euthymius. without any gain thou hast delivered them into servitude, one while to the Moabites, another while to the Canaanites and Philistims, which histories are in the Book of Judges. See Deut. 32. 30. Isa. 52. 3.
Vers. 19. Though thou hast sore broken us in the place of Dragons.] The Hebrew word (Ainsworth saith) is common both for land and water dragons; So Psal. 148. 7. that is, either the desolate wildernesse where the Dragons inhabit, or into the bottom of the Sea.
PSAL. XLV.
THis Psalm (say some) is an Epithalamium, or Congratulatory Hymne madeApud omnes in e…pretes Psalmorum, ne Ebraeis quid…m exceptis, in confesso est, Psalmum xlv. Esse carmen Epithalamium, sive nuptiale, idque spirituale, ac intelligendum de spirituali connubio inter Christum & Ecclesiam. Rivetus. Vide plura ibid. & Calvinum. at Salomons wedding, when he married Pharaohs daughter, she being a Proseli…e to the Jewish Church, was a Type of the Gentiles.
Many expound it therefore historically: Christs excellency is set out in this Psalm,Salomon the type, Christ the an…itype. the Apostle expresly applies it to him▪ Heb. 1. 8.
Vers. 1. My heart is enditing a good matter.] Boyling or frying, see Psal. 119. 171. In both places there is a Metaphor (as some think) from a fountain thatA similitude taken from the Minc… or m… offering in the Law, which was dressed in the frying-pa… ▪ Levi…. 7. 9. and there boyled in oyl. Ainsw. continually bubleth up water; or as others, from a full stomack, and they translate it eructare, belching proceeds from fullnesse of stomack. See Rivet.
Vers. 2 Thou art fairer than the children of men] The Hebrew word Japhiaphita De fructu labiorum Christi in Evangelio intelligen▪ dū est. Glassius.is of double form, to note out double, that is, very excellent beauty. This fairness is not of body only, but specially of the minde in wisdome, holinesse, Heb. 7. 26. Fairer, more comely, desirable, excellent, glorious.
Grace is poured into thy lips.] See Cant. 5. 13. Christ was amiable in speaking, he spake gracious words abundantly, this is that which they call in French, La grace de bien parler, or La bonne grace, See Luke 4. 22.
The Chaldee expoundeth it, The Spirit of prophecy is given into thy lips.
Vers. 7. Therefore God, thy God hath annointed thee with the oyl of gladnesse above The holy Ghost is meant. See Luk. 4. 1…. John 15. 26. 1 Thes. 1. 6.thy fellows.] The oyl wherewith Christ was annointed, is called the oyl of gladnesse, ab effectu (saith Calvin) it fils the soul of his members with spiritual gladnesse, and it was the oyl also of holinesse.
Above thy fellows.] That is, Christs manhood was filled with the gifts and graces of God both in measure number and degree, above all men and Angels.
The word signifies a Collegue, Companion, Consort, Partaker of the same sufferingsChrist is called Gods fellow in reference to his Divine Nature, the Saints his fellow in reference to his humane Nature. and priviledges with Christ, as he is called Gods fellow, so the Saints in some respect are fellows with Christ.
Vers. 10. Forget also thine own people, and thy Fathers house.] That which isPer domum Patris & populum▪ haud dubiè corruptelas omnes intelligit. Propheta, quas ex utero afferimus, vel quas imbibimus …ala consuetudine. Calvinus. commanded to Salomons wife, is commanded to all Christians. This wife of Salomon is the soul of every Christian, the Spouse of Christ, the true Salomon, who by nature is daughter to Heathen Pharaoh, that is, to sinne, corruption and wrath, but being married to Christ, must forget her own kindred and Fathers house, that is, their own nature and carnal desires, and then shall Christ our King and spiritual husband take pleasure in us, and rejoyce to do us good.
Vers. 12. And the daughter of Tyre.] The inhabitants of Tyre. Tyre was the rich Merchant-city.
Even the rich among the people shall intreat thy favour.] Beg that they may enjoy of thy priviledges.Omnis gloria, Heb. Abstracts speak Essences and Excellencies. Nativa pulchritudine praedita est, ita utopus non habeat à vestibus & gemmis commendari: quae tamen ipsi ubertim adsunt, ad fimbrias usque. Grotius in loc.
Vers. 13. The Kings Daughter is all glorious within.] A good Expositor thinks [within] here is not opposed to outward glory, because it presently follows in what externals she is glorious, therefore he taketh it as opposite to that which is adventitious and painted, she hath it not from others, Isa. 49 5.
Her cloathing is of wrought gold.] That is, the righteousnesse of Christ, shining, precious, durable, and desirable as gold.
Vers. 14. In raiment of Needle-work.] That is, the several graces of the Spirit of God, which puts a beauty upon the soul, as the variety in Needle-work makes it beautifull.
PSAL. XLVI.
The Title.
THis Psalm is by many styled Luthers Psalm, because Luther oft said and sung it,Pro occultis. Gods hidden ones, an experiment belongs peculiarly to them. See V. 1. The original word Alam signifieth hid, the Greek translateth it hidden ones, or hid things. If it be not referred to themselves, it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Ainsw. especially in the time of any trouble.
A Song upon Alamoth.] The hidden ones of God, because the providence of God strongly watcheth over these in times of warre.
Vers. 1. A very present help in trouble.] These words may be considered: As
1. Verba contemplantia, words of such as see God in the mercy for which they celebrate his praise.
2. Verba agnoscentia.
3. Verba gratulantia, they return all the praise to God.
4. Verba fidentia, they are raised up from this particular mercy to trust more in God.
5. Verba triumphantia.
6. Verba exaltantia, as the words of one that exalts God.
There is some diversity in the reading of those words, Some reade the words, He So the LXX.is a help in tribulations, that have found us vehemently.
The Hebrew words may admit of such a translation, God is a help in troubles which Ambrose.is found. See Numb 32. 23.
Others refer it to God and his help, some of those render it by the verb Auxilium Moller.invenimus abundé.
Calvin saith, It is to be read in the Preterperfect tense, then it is a speech of experience, Eccles. 7. 26.
Others render it, Ut auxilium inventum valde, auxilium praesentissimum, To it isTremel. We may translate it, He is found, that is, God is present at hand, as Gen. 19. 15. a speech of one who looks upon God as unchangeable.
1. The thing attributed to God, a help or helper.
2. The Persons to whom he is so, to that peculiar people which have an interest in these Attributes.
3. In the greatest trouble or straits, in the plural number troubles, many great continued troubles. It comes from a word that signifies to straighten, binde up, presse into a narrow place, it is rendred Augustia in Latine, and by us straight, 2 Sam. 24. 14. Lam. 3. it notes affliction, which is a straightning to man in his way, and the extremity of it.
4. The nature of this help described, A present help, a help greatly found, the Hebrew word in a secondary sense signifies to be sufficient, Numb. 11. 22. a sufficient help, you need no other.
Vers. 2. Therefore will not we fear, though the earth be removed: and though the By the changing of the earth, and removing of the Mo…ts, are often meant the alteration of States and Politics, Hag. 2. 22, 23. Jer. 51. 25. Revel. 6. 14. Ainsw. Qui fidem suā obliviscitur tanquam Christo dormiente turbatur. Aug.mountains be carried into the midst of the Sea.] These words are a conclusion from the former premisses, come in with an Ergo.
1. An In erence, which refers to what goes before.
2. A Supposition, suppose this should be our condition.
3. A fiducial Resolution, we will not fear. They that have the Lord for their refuge, help and strength in trouble, need not fear, but we have so, therefore, upon this ground, for this cause.
Si fractus illabatur orbis.
Impavidum ferient ruinae. Horace.
Vers. 4. There is a river, the streams whereof shall make glad the city of God] It is an allusion to the river Siloe which ran softly, yet surely, a still river that refresheth and supporteth on all occasions.
PSAL. XLVII.
Verse 5. WIth the sound of a Trumpet.] That is, most gloriously, as a triumphingIn qua duo Angeli tanquam tuba il…a ascendente clama… …ct. 1. … Ve… post victoriam qua vicit diabolum, sic ascendit. Unde dicitur, Psal▪ 24. 7. Hieron. Conquerour, as the Apostle explains it, Col. 2. 15. These things are spoken humanitus. Piscator holds, That by the Ascension or going up here, nothing else is understood, but that God under the symbol of the Ark of the Covenant is gone into the Temple, but the comparing of the New Testament, and the evidence of the thing shews, that the Psalmist understands some sublimer thing in those words, and Piscator here departs from Tremellius and Junius, whom for the most part he diligently follows.
Vers. 7. Sing ye praises with understanding.] Zameru Maschil. Sing praises every one that hath understanding, or sing praises understandingly, or with understanding,Mascil tredecia… locis in Psalmis genus car…nis notat, quod ad erudiendum comparatum est. Quasi di…, Carmen didacticon. Hulsius. or (as Maschil also signifies, as appears by the Title of divers Psalms) Sing a Psalm of instruction. Ainsworth renders it an instructing Psalm, and gives this Annotation, Maschil, the Title of Psal. 32. and many others, here used in like sense for a Psalm to give instruction, or as in Psal. 14. 1. for a prudent understanding person; In this sense, Sing Psalm every one that is prudent; or, as the Greek explaineth it, Sing prudently; The Chaldee, With good understanding. See Muis.
Vers. 9. For the shields of the earth belong unto God.] Magistrates are shields toScuta ebraicè dicuntur magennes à protegendo. Eadem vox significat Principes quorum munus est protegere populum ac defendere ab omni injuria: Ergo Aquila, ut erat verborum proprietatis observant issimus, non sensum, ut quidam a…ii; sed verbum interpretans ad verbum, scuta dixit, ut Principes significaret. Quia ut scuta corpus: sic illi debent protegere subditos suos. Drus. Quaest. E…raic. l. 1. quaest. 73. protect the people from Gods vengeance, as well as mans violence, by executing Justice, Psal. 89. 19. Hos. 4. 18.
Dickson expounds it thus, The hearts and power of all the Kings of the earth are in the Lords hand, and he hath the disposing of shields, armies and ammunition, with all their Commanders and Rulers in the world.
Calvin saith, That is the best sense, the world is protected and kept by God alone.
PSAL. XLVIII.
Verse 14. FOr this God is our God for ever and ever.] Tolle meum, tolle Deum. It was the topSee Psal. 50. 7. of Christs glory that God was his God.
PSAL. XLIX.
Verse 2. BOth low and high.] Bene Ish, or Filii viri, that is, Nobles, sonnes of greatTam filii mortalium, quam fil…i viri. Calvinus. Both sons of baser man, and sons of noble man. Ainsw. Etiam filii hominis, etiam filii viri. Muis. men, and Bene Adam, or Filii hominis, the sonnes of men of common rank, Tam filii hominum (ignobilium) quam filii eujuscunque nobilis.
Adam is so called of Adamah the earth, whence this Title is given to the baser sort of people. The Greek translateth it here earth born, 1 Cor. 15. 47. See Muis.
Ish is the name of man in respect of heat, valour, nobleness and dignity, it meaneth the great or noble sort of people.
Vers. 4. I will open my dark saying upon the harp.] That dark saying (as the context shews) is the vanity of all worldly things, and the happinesse of Gods favour.
Vers. 5. When the iniquity of my heels shall compasse me about.] That is, as theQuia calcan…us corporis extremitas est, eujusque rei extremitas vocatur Calcaneus. Et si hoc loco per iniquitatem Calcaneorum intelligat ipsam iniquitatis mercedem, quae in vitae Calcan…o, id est, extremitate impios circundat. Hulsius. most judicious Interpreters, Calvin and Mollerus understand it, when wicked men that trace me, pursuing me close at the heels, or observing my heels, Psal. 56. 6. that is, my steppings, and seek to supplant me, do on every side beset me.
Some think even in the hour of death, when a mans sins use to come closest unto him, the wickednesse of my actions, say some, sins contracted by my daily walking, heels for goings, and goings for moral actions. Not only afflictions, but the guilt of sin comes in with the sorrow. See Ainsw.
Vers. 9. That he should live for ever, and not see corruption.]David hic loquitur de pur is hominibus (nam Christus qui fuit homo & Deus simul, non vidit corruptionem) & de eo quod sit secundum ordinem naturae. Quod, Henoch, Ebr. 11. 5. non viderit mortem, hoc accidit contra naturam, Deo ita volente, qui est autor naturae. Sic alibi legimus de aquis, terminum pos…isti eis, quem non transgred…entur, cum tamen secus evenerit diluvii tempore. Drus. de quaesit. per Epist.
Vers. 12. Neverthelesse, man being in honour, abideth not.] Adam lodged notSome reade it, non intelle it, so the LXX, Vulg. Tremel. Grotius. Vide Rivetum. one night in honour, for so are the words if they be properly translated. The word is Lun, which signifies pernoctare, to lodge or stay all night. The word is of the future tense, which yet frequently in the Hebrew bears the signification of the past, though it have not vau conversivum. See Ainsw.
Vers. 14. Death shall feed on them.] It is intended primarily of corporal and natural death, the Chaldee Paraphrase expounds it of the judgement of hell. See 9. and 15. verses.
The upright shall have dominion over them in the Morning.] Of the Resurrection.
Vers. 18. He blessed his soul] That is, pronounceth himself in his own heart a blessed man, to be in a blessed estate.
Vers. 20. Man that is in honour, and understandeth not, is like the beasts that perish.]God regards him no more than a dog in a ditch. Plainly shewing, that his honour above the beast was his right understanding. He means not one that is a natural fool, that hath not the principle of reason in him, but one that hath not a spiritual understanding, doth not exercise his understanding, or act suitably to it, meaning, they die even as beasts, without any sense or apprehension of a better life, or without any true care of eternity.
Is like them, not in perishing, but in the want of true understanding, as Nebuchadnezzar.
PSAL. L.
Verse 2. THe perfection of beauty.] Arias Montanus translates it, Universitate decoris, Perfecta est pulchritudo ejus. Chald. Paraph. Sion vocat perfectionem decoris honorifico nomine quia Deus Sacrarium illud elegerit, ubi nomen suum invocaretur, & illic ejus imago in legis doctrina fulgebat. Calvinus.the Universality of beauty, that is, which is wholly and perfectly beautifull. See the like praise of Sion, Psal. 48. 3. Lam. 2. 15.
Vers. 15. And call upon me in the day of trouble: I will deliver thee, and thou shalt Deliver thee, therefore he hears. Quae praedicabas in Ecclesia, non custodiebas in vita. Hieron.glorifie me.] He skips over the act of hearing.
Vers. 17. Seeing thou hatest instruction, and castest my words behinde thee.] This expression is used two wuyes in Scripture:
1. When it speaks of a thing hatefull and troublesom, Ezek. 23. 35.
2. To forget that thing, Isa. 38. 17. God is there said to cast our sinnes behinde him.
Vers. 20. Thou sittest and speakest against thy brother, thou slanderedst thine own mothers son.] The backbiter is called Dophi, which the Rabbins interpret do duo, and pios, because he speaks with a double tongue.
Vers. 21. These things hast thou done, and I kept silence.] That is, I did not break forth in wrath, thunder against thee in judgement.
Thou thoughtest that I was altogether such an one as thy self.] Not displeased with the wayes of sin.
Set in order.] viz. Thy faults; As the Greek explaineth it, I will set thy sins before thy face.
Vers. 22. Now consider this.] Meaning the account that God will take with them.
Lest I tear you in pieces, and there be none to deliver.] A similitude taken from Lions, which catch and tear their prey, from whose jaw none can rescue.
Vers. 23. Who so offereth praise, glorifieth me, and to him that ordereth his conversation See Hos. 5. 14. Arias Montan. Ponenti vitam, To him that puts his conversation, puts every piece of his conversation in the right order. See▪ Muis in loc.aright, will I shew the salvation of God.] As if he had said, I will cause him to see and know that he shall be saved.