Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.

PSAL. XVI.

‖ 1.1 Michtam a of David.* 1.2

1. PReserve me b 1.3 O God: for in thee do I put my trust c 1.4.

2. * 1.5 O my soul d 1.6, thou hast said e 1.7 unto the LORD, Thou art my Lord f 1.8: * 1.9 my good∣ness g 1.10, extendeth not to thee h 1.11;

3. But i 1.12 to the Saints that are in the Earth k 1.13, and to the excellent l 1.14 in whom is all my delight m 1.15.

4. Their sorrows shall be multiplied that ‖ 1.16 hasten after another God n 1.17: their drink offrings o 1.18 of blood p 1.19 will I not offer, * 1.20 nor take up their names q 1.21 into my lips.

5. * 1.22 The LORD is the portion † 1.23 of mine inhe∣ritance r 1.24, and of my cup s 1.25: thou maintainest my lot t 1.26 * 1.27

6. * 1.28 The lines u 1.29 are fallen unto me in plea∣sant places x 1.30; yea, I have a goodly heritage.

7. I will bless the LORD, who hath given me counsel y 1.31; my reins z 1.32 also instruct me a 1.33 in the night-seasons b 1.34.

8. * I have set the LORD always before me c 1.35: because * he is at my right hand d 1.36, I shall* 1.37 not be moved e 1.38.

9. Therefore f 1.39 my heart g 1.40 is glad, and my glory h 1.41 rejoyceth i 1.42: my flesh also shall † 1.43 rest k 1.44 in hope l 1.45▪

10. * 1.46 For thou will not leave my soul m 1.47 in hell n 1.48; neither wilt thou suffer thine holy One o 1.49 to see corruption p 1.50.

11. Thou wilt shew me q 1.51 the path of life r 1.52: * 1.53 in thy presence s 1.54 is fulness of joy t 1.55, at thy right hand u 1.56 there are pleasures for evermore x 1.57.

Notes

• ‖ 1.1

  Or, a golden Psalm of Da∣vid.
• * 1.2

  a Divers render this word, a Golden Psalm, because of the preciousness and excellency of the matter of it; for it Treats of Christ's Death and Resurrection. But because this Title is prefixed to Psal. 56, 57, 58, 59, 60. wherein there is▪ no such peculiar Excellency, it may seem rather to be a Title belonging to the Musick or the Song, which, with the rest, is now lost and unknown. It is a great question among Expositors, in whose Name and Person he speaketh this Psalm, whether his own or Christ's. It seems hard to exclude David's Person, to whom almost the whole Psalm properly and literally belongs, and to whom some parts of it do more conveniently belong 〈◊〉〈◊〉 to Christ: And some parts of it, do peculiarly belong to Christ, of whom it is expounded by the two great Apostles, Peter and Paul, Act. 2. 25. and 13. 35. And yet it seem•…•… probable by the contexture of the Psalm, and the coherence of the seve∣ral Verses together, that the whole Psalm speaks of one and the same Person. But because David was a mixt Per∣son being both a Member, and an eminent Type, of Christ, he may without any inconvenience be thought to speak of himself sometimes in the one and sometimes in the o∣ther Capacity, to pass from the one to the other. And therefore having spoken of himself as a Believer or Mem∣ber of Christ, in the former part of the Psalm, he pro∣ceeds to consider himself as a Type of Christ, and hav∣ing Christ in his Eye, and being inspired by the Holy Ghost with the knowledge and Contemplation of Christ's Passion and Resurrection, towards the close of the Psalm he speaks such things, as though they might be accom∣modated to himself in a very imperfect, obscure, and im∣proper Sence, yet could not truly, literally, and properly, fully and compleatly, belong to any but to Christ, to whom therefore they are justly appropriated in the New Testa∣ment.
• b 1.3

  From all mine Enemies.
• c 1.4

  Therefore thou art in Ho∣nour and by Promise obliged not to deceive my Trust.
• * 1.5

  Psal. 16. 2.
• d 1.6

  Which words are fitly understood: For it is ma∣nifest he speaks to one Person of another. And it is usual with David to turn his Speech to his Soul, as Psal. 42. 6. and 43. 5.
• e 1.7

  Thou hast oft times avowed and professed it, and dost still persist to do so.
• f 1.8

  By Creation and preserva∣tion and otherwise; to whom I owe all Service and Obedi∣ence upon that account.
• * 1.9

  Iob. 22. 2. & 35. 7. Psal. 50. 9. Rom. 11. 35.
• g 1.10

  Whatsoever Piety or Vertue, or Goodness is in me, or is done by me.
• h 1.11

  (i. e.) Doth not add any thing to thy Felicity, for thou dost not need me nor my Service, nor art capable of any advantage from it: Or, is not for thee, as this word is used, Gen. 16. 5. 2 Sam. 1. 26. (i. e.) For thy use or Benefit. Or, is not upon thee, (i. e.) It lays no Obligation upon thee, as this very word is taken, Iudg. 19. 20. Psal. 56. 12. Ezek. 45. 17. All comes to the same thing. The Sence is, God is al-suffici∣ent and infinitely happy, and the Author of all the good that is in, or is done by any of his Creatures; and therefore can∣not prevent nor oblige God any further, than he is graciously pleased to oblige himself. Thus he renounceth all Opinion of merit, and though he urged his trust in God, as a motive to perswade God to preserve him, v. 1. yet he here declares that he did not do it, as thinking that God was indebted to him for it.
• i 1.12

  (i. e.) But my goodness extendeth, which is easily under∣stood out of the former Verse: From which also there may be fetched another Supplement. O my Soul, thou hast said, to the Saints, &c.
• k 1.13

  (i. e.) To those holy and righteous Per∣sons that live upon Earth with me: To these only or princi∣pally my goodness is extended. Because I cannot reach thee, I indeavour to pay a singular Respect and Love, and Kindness to all Saints, for thy sake whose Friends and Servants they are, and whose image they bear. This may seem more pro∣perly to agree to David, than to Christ, whose goodness was principally designed for, and imparted to Sinners, and did not find men Saints, but make them so; nor was it confin∣ed to them, that lived with him upon the Earth, but extend∣ed to all the Believers of all Ages before and after him.
• l 1.14

  Or, the magnificent, or mighty, or honourable, to wit, the Saints, as he now called them, whom, because they were mean and de∣spicable in the Eyes of the World, he honours with their just Titles, and by appropriating them to the Saints he su∣fficiently intimates that all other men how great sover, are but ignoble and vile Persons, as he had called them, Psal. 15. 4.
• m 1.15

  (i. e.) Whose Company and Conversation is most Plea∣sant and desirable to me▪ Compare Psal. 119. 63.
• ‖ 1.16

  Or, give gift to 〈◊〉〈◊〉.
• n 1.17

  Or, that present, or endow (as this Verb signifies, Exod. 22. 16.) another God, to wit, with Oblations, as it follows. God is not expressed in the Hebrew text, but seems fitly and necessarily to be understood, because of the following Offerings, which are made to none that is not either really or by Repu∣tation a God. The Sence is, Idolaters, notwithstanding all their zeal or cost about their Idols, gain nothing to themselves, but abundance of sorrow and misery. This he mentioneth partly as one Reason, why he would have no fellowship with them in their Idolatrous worship, which he adds in this Verse: and partly that by this Comparison he might illustrate and commend his own Happiness, in having the Lord for his Portion, of which he speaks, v. 5, 6. Or thus, let their sorrows be multiplied, &c. Having shewed his great Re∣spect and Affection to the Saints, and excellent Servants of the true God, he now declares what an abhorrency he had for those that forsake the true God, and worship Idols. To whom he wisheth increase of their sorrows, whereby they may ei∣ther be awakened and converted to the Lord again, or may be cut off; if they be impenitent and incorrigible.
• o 1.18

  Under which he comprehends all their Offerings, the reason being for Substance the same in all: but he mentions these particularly, because of a special Corruption in them above their other Sa∣crifices, to wit, that the very matter of them was unlawful, as we shall see: Which also might serve both to convince and de∣ter those Israelites which harkened after Idolatry, and made no Conscience of maintaining Communion with Idolaters, which was the Case of many of them in Saul's time; and to justifie himself for his Detestation of them, and of all fellow∣ship with them.
• p 1.19

  In which the Gentiles used (as divers learn∣ed men have observed) to Offer and sometimes to drink part of the Blood of their Sacrifices, whether of Beasts or of Men, as either of them were Sacrificed. Which must needs be very hateful to God, because he had so severely forbidden the drinking of Blood to his people either at their Sacrifices, or in their common Food.
• * 1.20

  Josh. 23. 7.
• q 1.21

  (i. e.) Of those other Gods mention∣ed before. I abhor the very name and memory of them. Not that he thought it unlawful to name these Idols, which is frequently done by the holy Prophets, but to express the odi∣ousness of the thing by his loathing of the very name and sha∣dow of them. Compare Exod. 23. 13. Deut. 12. 3. Hos. 2. 16, 17. Eph. 5. 3. Or the Sence is, I will not swear by them: For tak∣ing up ones names is used for swearing, Exod. 20. 7.
• * 1.22

  Deut. 32. 9. Psal. 73. 26. & 142. 5. •…•…am. 3. 24.
• † 1.23

  Heb. of 〈◊〉〈◊〉 pa•…•…t.
• r 1.24

  Or, of my devision, (i. e.) Of that inheritance which God hath mercifully divided, or distributed to me, and which I by his grace have chosen for my self. I envy not the vast Ri∣ches and Glory of Idolaters, but do heartily rejoyce in God as my portion, and desire no better nor no other Felicity. God who hath suffered other Nations to walk in their own I∣dolatrous ways, hath granted this favour to me, to know and worship him the only true God. And as other Nations have chosen, and do adhere to their false Gods, so have I chosen God and will cleave to him.
• s 1.25

  The same thing repeated in o∣ther Words. The portion of my Cup, is the portion which is put into my Cup, as the ancient manner was in feasts, where each had his portion of Meat, and of Wine allotted to him. See Psal. 11. 6. The Cup oft denotes a Mans portion o•…•… Con∣dition, as Mat. 20. 22. and 26. 39.
• t 1.26

  (i. e.) My inheritance divided to me by lot, as the Custome then was, Ios. 18. 11. Iudg. 1. 3.
• * 1.27

  u As thou hast given me an excellent lot, hav∣ing planted me among thine own People, and in that place which thou hast chosen for thy dwelling and worship, so, I doubt not, thou wilst uphold a•…•…d preserve me there, in spight of all the malicious designs of mine Enemies that seek to drive me thence.
• * 1.28

  〈◊〉〈◊〉. 17. •…•…. Heb. Psal. 7 55▪ Mi•…•…. 2. 4. 5
• u 1.29

  (i. e.) My portion, which was measured with lines. Comp. ▪ Ios. 17. 5. Deut. 3. 4.
• x 1.30

  In a sweet land flowing with Milk and Hony, and above all blessed with the Presence and Knowledge, and Service of the true God.
• y 1.31

  Heb. consulted for me, (i. e.) By his wise and gracious Counsel hath provided so good an heritage for me, and with∣al inspired that Counsel and Wisdom into me, by which I have chosen the Lord for my Portion, and am so fully satisfied with him.
• z 1.32

  (i. e.) My inward thoughts and affections (which are commonly signified by the Reins, as Psal. 7. 9. and 26. 2. and 73. 21. and 139. 13. Ier. 11. 20. and 12. 2. and 17. 10.) being inspired and moved by the holy Spirit.
• a 1.33

  (i. e.) Direct me what course to take, how to please and serve God, and to put my whole Trust and Confidence in him, as it follows.
• b 1.34

  Not only in the day time, but also in the night, when others are asleep, but my mind is working upon God, and the things of God, and improving the silence and leasure, and solitude of the night to holy Meditations, and the exciting of my af∣fections towards God.
• c 1.35

  (i. e.) I have always presented him to my mind, as my Rule and Scope, as my Witness and Judge, as my Patron and Protector in the discharge of my Office, and in all my Actions. Hitherto David seems to have spoken in his own Person, and with special respect to himself, but now he seems to have been transported by an higher Inspiration of the Spi∣rit of Prophecy, and to be carried above himself, and to have an Eye to the man Christ Jesus, who is and was the end of the Law, and the great Scope of all the Prophets, and to speak of himself only as a Type of Christ, and with more special respect unto Christ, in whom this and the following Verses were much more truly and fully accomplished than in himself. Christ as man did always set his Fathers will and Glory before him, as he himself oft declareth, especially in St. Iohn's Gospel.
• d 1.36

  To wit, to strengthen me, for the right hand is the chief seat of a Man's strength, and Instrument of Action, to Protect, assist and Comfort me, as this Phrase sig∣nifies, Psal. 109. 31. and 110. 5. And this assistance of God was necessary to Christ as man.
• * 1.37

  〈◊〉〈◊〉. 2. 25▪ 〈◊〉〈◊〉. 73. 23. •…•…▪ •…•…1. 5.
• e 1.38

  Or, removed, either from the discharge of my Duty, or from the attainment of that Glory and Happiness which is prepared for me. Though the Archers shoot grievously at me, and both men and Devils seek my Destruction, and God sets himself against me as an Ene∣my, withdrawing his favour from me and filling me with dead∣ly sorrows, through the Sence of his anger; yet I do not despair but am assured that God will deliver me out of all my Distresses.
• f 1.39

  Upon this ground and Confidence.
• g 1.40

  The proper seat of joy and of all the Affections.
• h 1.41

  Either 1. my soul, which is indeed the Glory of a man. Or rather 2. my Tongue, which also is a mans Glory and Priviledge, above all other living Creatures, and the Instrument of glorifying both God and man; and which is oft called a mans Glory, as Gen. 49. 6. Psal. 30. 12. and 57. 8. and 108. 1. and 149. 5. And so this very Word is translated, Act. 2. 26. And thus the distinction be∣tween Heart and Glory, and Flesh is more certain and evident.
• i 1.42

  Or, exsulteth, (i. e.) Declares or expresseth my inward joy. For this Verb signifies not so much internal joy, as the outward and visible Demonstrations of it, in Words or Ge∣stures and Carriages.
• † 1.43

  〈…〉〈…〉.
• k 1.44

  (i. e.) My body shall quietly and 〈◊〉〈◊〉 rest in the Grave, to which I am hastening.
• l 1.45

  (i. e.) In confident assurance of it's Incorruption there, and of it's Resurrection to a blessed and immortal Life, as it is explained v. 10, 11. The flesh or body is in it self, but a dead and senceless lump of Clay, yet Hope is here ascribed to it figura∣tively, as it is to the brute Creatures, Rom. 8. 19. because there is Matter and Foundation for such hope, if it were capa∣ble of it, the good promised and expected being certainly fu∣ture.
• * 1.46

  〈◊〉〈◊〉▪ 2. 31. ▪ 13. 35.
• m 1.47

  (i. e.) My Person, as this word is every where used, by a Syne•…•…doche of the part, and then the Person by another Sy∣necdoche of the whole is put for the Body. The soul is oft put for the Body, either for the living Body, as Psal. 35. 13. and 105. 18. or for the Carkass or dead Body, as it is taken, Levit. 19. 28. and 21. 1. Numb. 5. 2. and 6. 6. 9. 11. and 9, 10. and 19. 11. 13. And so it is interpreted in this very place, as it is produced, Act. 2. 29, &c. and 13. 36, 37.
• n 1.48

  (i. e.) In the Grave or state of the Dead, as appears, 1. From the Hebrew word Scheol, which is very frequently so understood, as is un∣deniably evident from Gen. 42. 38. Numb. 16. 30. Iob 14. 13. Comp. with 17. 13. Psal. 18. 5. and 30. 3. and 141. 7. Eccles. 9, 10. Ezek. 32. 21, 27. Ionab 2, 2. and many other places. 2. From the following clause of this Verse. 3. From Act. 2. and 13. where it is so expounded and applied.
• o 1.49

  (i. e.) Me thy holy Son, whom thou hast sanctified and sent into the World. It is peculiar to Christ, to be called the holy one of God, Mark. 1. 24. Luk. 4. 34.
• p 1.50

  Or Rottenness, (i. e.) To be cor∣rupted or putrified in the Grave, as the Bodies of others are. Seeing is oft put for perceiving by experience. In which 〈◊〉〈◊〉 men are said to see good, Psal. 34. 13. and to 〈◊〉〈◊〉 Death, or the Grave, Psal. 89. 48 Luk. 2. 26. Io•…•…. 8. 51. and to see sleep, Eccles. 8. 16. And the Hebrew word 〈◊〉〈◊〉▪ though some∣times by a Metonymy it signifies the Pit or place of Corruption, yet properly and generally it signifies Corruption or Perdition▪ as Iob 17. 14. and 33. 18. 30. Psal. 35. 7. and 55. •…•…3. Ion•…•…. 2. 6. and is so rendred by the seventy Jewish Interpreters, Psal. 107. 20. Prov. 28. 10. Ier. 13, 14, and 15. 3 Lament. 4. 20. Ezek. 19. 4. and 21. 31. And so it must be understood here, al∣though some of the Jews to avoid the force of this Argument render it the Pit. But in that Sence it is not true, for, whe∣ther it be meant of David, as they say, or of Christ, it is con∣fessed that both of them did see the Pit, (i. e.) Were laid in the Grave. And therefore it must necessarily be taken in the other Sence now mentioned; and so it is properly and li∣terally true in Christ alone, although it may in a lower and Metaphorical Sence be applied to David, who had a just and well grounded Confidence, that although God might bring him into great Dangers and Distresses, which are called the sorrows of Death, and the pains of Hell, Psal. 116. 3. yet God would not leave him to Perish in or by them.
• q 1.51

  (i. e.) Give me an exact and experimental knowledge of it for my own Comfort, and the benefit of my People.
• r 1.52

  (i. e.) The way that leadeth to Life, not to a temporal and mortal Life here, for he is supposed to be dead and buried, v. 10. But to an endless and immortal, and blessed Life after death in the presence of God, as it followeth; the way to which is by the Resurrection of the Body. So the Sence is▪ Thou wilst raise me from the Grave▪ and Conduct me to the place and state of everlasting Felicity.
• * 1.53

  Psal. 21. 6▪
• s 1.54

  Heb With or before my Face. (i. e.) In that heavenly Paradise, where thou art graciously and gloriously present, where thou dost clear∣ly and fully discover thy Face, and the light of thy Counte∣nance; whereas in this Life thou hidest thy Face and shew∣est us only thy Back-parts, and we are in a state of absence from thee, and see thee only through a Glass darkly, and enjoy thee but in part.
• t 1.55

  (i. e.) Full and perfect joy and Satisfacti∣on, which it is in vain to expect in this Life, and is only to be found in the sight of thee. See Exod. 33. 14. Psal. 17. 15. Mat. 5. 8. 1. Ioh. 3. 2.
• u 1.56

  Which he mentions as a place of greatest Honour, as this was Gen. 48. 13, &c. 1 Kings 2. 19. Psal. 45. 9. and the place where the Elect and Saints are pla∣ced at the last day, Mat. 25. 33, &c. and lastly, at the place where Christ himself is said to sit, Psal. 110. 1. Mat. 26. 64. Col. 3. 1. Heb. 1. 3.
• x 1.57

  Everlasting delights in the Contempla∣tion and fruition of God.