A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

PSAL. XXXIV.

OF David, when he changed his countenance before Abimelech, and he ex∣pelled him. Of this see, 1 Sam. 28. How for feare being in the Court of Achish King of Gath, least he should slay him, being now in his power, as an infest enemy of the Philistims, he changed his behaviour, letting spit∣tle fal down upon his beard, and scrabbling upon the wals as a mad man, by which meanes he escaped this danger, and here he praiseth God for it, and stirs up all the faithful to put their trust in him, in ful assurance, that they shall likewise be kept safe, in what dangers soever they be: Touch∣ing his fact in thus dissembling, whether it were justifiable or not, see my Exposition upon that place: Touching the King before called Achish, here Abimelech, it is to be understood, that this was the general name of the Kings of the Philistims, as we may see, Gen. 20. and Chapter 26. As Pharaoh was the name of the Kings of Egypt, and Caesar of the Roman Emperours, his proper name being Achish: For the word Countenance, ••s Calvin renders it, the Sept. Face, Some, Behaviour. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣perly signifieth Taste, but because, as by the taste meat is known, so by the countenance or behaviour the man is judged of, it is used to set this forth both here and elsewhere.

I will blesse the Lord at all times Although David by his policy escaped the danger of Achish, yet he thankfully ascribeth it unto God, who wrought * 1.1 with it for his deliverance, and probably by instinct taught it him for his own preservation; as Joshuah to feine a fleeing before the men of Ai, for his greater advantage: And hence we should learn by what policy or [Note] meanes soever we escape dangers, not to ascribe it to our selves, but to God alone, and therefore to praise him uncessantly.

I sought the Lord and he answered me, &c. He trusted not to any device of his own, but acknowledging all good success to come from God, he pray∣ed * 1.2 to him in his streights, and so was delivered.

The Angell of the Lord pitcheth his tents about them that feare him. See the like, Matth. 18. 11. Where I have handled the question, whether * 1.3 every one of the Elect hath his Angel-Guardian, or each one more, as Psal. 91. 11. But is it not comfort enough, that God by his providence is al∣waies neer unto us to save us from dangers, and if so, what need of the guard of Angels? Ainsworth, The Lord herein condescends to our weak∣ress, that we might be the more confident, when we know that he provides for our safety in all places, and at all times by his so glorious and mighty Ministers, who are said to be sent out for the good of all that are chosen * 1.4 to life: And doubtless it was a singular comfort to Jacob, when being in danger by Esau, he saw the Angels of God pitching their tents about him, for which cause he called the place where, Mahanaim, Gen. 32. 1.

Teste and see, that the Lord is good. Here the Prophet David layeth the * 1.5 fault of not having that comfort, which we might in Gods goodness to∣wards us upon our selves, as he that hath pleasant and nourishing meate, but will not taste of it, is without the comfort thereof, wherefore he ex∣horteth us to amend this fault, which is by committing our selves to his protection at all times, and then observing how graciously he dealeth with as, hence arising to more confidence.

He keepeth all his bones. Here he sheweth that the providence of God * 1.6 is extended, not only to every one that feareth him, but even to every smal part of the body of such, his bones which be very many; and else where the LORD saith to the same effect, the very haires of our head are numbred.

Evill shall slay the wicked. Some, saith Calvin, hereby understand misery, * 1.7 as if nothing were meant, but that they shal perish miserably, but by evil is rather meant, the evil which they do, as is expressed in the singing Psalme, so that the righteous to their comfort, may look upon them in their ma∣licious practises against them, as working their own ruine, which should [Note.] deter all men from perfecuting the righteous at all times, for though they be able to do nothing against, these Malignants shall come to the destructi∣on in the end, which they machinate against them: But the Servants of GOD shal be redeemed, which implyeth, although even now in danger * 1.8 of death, shall be delivered, as Verse 22.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Vers. 4.
• * 1.3

  Vers. 7.
• * 1.4

  Heb. 1. 1.
• * 1.5

  Vers. 8.
• * 1.6

  Vers. 20.
• * 1.7

  Vers. 21. Calvin.
• * 1.8

  Vers. 22.