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. XXXV.

THIS Psalme is framed, so that each Verse beginneth in the first let∣ter as the Hebrew Alphaber, the first with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the third with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fourth with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Which is an elegancy amongst the Hebrews used in song, and is most notable in Psalme 119.

Strive (O Lord) with them that strive against me. When David com∣piled * 1.1 this Psalme is uncertain, but Calvin thinks, whilst yet Saul lived and persecuted him, for by saying, Strive O Lord with them that strive with me. He intimateth, that he had many enemies who strove against him with their tongues, by slandering and speaking evil of him, to make him odious to all men, against these he prayeth, that the Lord would clear his innocency, stopping their foule mouths: And by saying, Fight against them that fight against me. That many were up in armes against him to destroy him, but in either case he makes the Lord his refuge by prayer, as we must also do upon the like occasions, and in him be comforted against [Note.] all the calumnies and violent attempts of men against us: And thus Au∣gustine understands it, as made for the comfort of all the poor members of Christ, against their cruel Persecutors.

Lay hold upon the sheild and buckler. This is spoken after the manner of * 1.2 men, that come to help others against their enemies, and not that God hath need of, or doth use any such kind of weapons, the breath of his mouth alone being sufficient to confound all, even most Potent enemies.

Let them be ashamed and confounded that seek my Soul. In this and Verse 5, 6, 7. &c. David teacheth the distressed Servants of GOD in his own * 1.3 example, what to pray, not doubting, but that they shal be heard and sa∣ved; as followeth, Verse 9. 10. Where he speaketh of rejoycing herein, yea and the rejoycing of his very bones, hereby meaning, that all his parts, * 1.4 and whatsoever strength and vigor was in him, should be spent in cele∣brating his praises, which speak•• against them that are remiss and negl••∣gent about this duty.

Cruell witnesses rose up against me. Here is laid down the cause of his * 1.5 calling upon God for help, before going, he prayed, Verse 1. That God would Strive with them, that strove against him. That is, By calumnies and strife of the tongue, now he sheweth, how they so strived against him, Viz. By false accusations of things, which he knew not of, whereby they sought to bring him in danger of his life, and this may have reference in particular to his ambitious seeking of the Kingdome, and the destruction of Saul, for that some accused him of this, appeareth, 1 Sam. 24. 10. Where

he saith, Why dost thou hearken to mens words, that say, David seeketh evill against thee.

They rendred me evill for good, the bereaving of my Soule, or life. For by * 1.6 their false accusations, they stirred up Saul to take away his life, and for that end, he came out to seek him with three thousand men: But what good had David done them? Very much in killing Goliah, the terrour of them all, and slaying the Philistims, the spoylers of their Country: And Verse 11. Expresseth further what good he meant, Viz. His fasting, and mourning, and praying for them in their misery.

Yet I in their sicknesse put on sackcloath. By sickness any affliction is here * 1.7 to be understood, as Verse 15. Halting. When he cometh to speak of himself, sets forth any weakness or misery likewise, whereby he was disabled and brought low: His putting on sackcloath and fasting, as if his Friend or Brother, or Mother had been afflicted, Verse 14. Is spoken of to shew, * 1.8 how far he was from all hatred against them, yea, how great his love was towards his deadly enemies, as we are all commanded to be likewise affected, Matth. 5. 45. And to pray for them, as is intimated also that he did, in [Note.] saying, My prayer turned into my bosome. That is, saith Ainsworth, Either I * 1.9 prayed for them oft times in secret, or let it turn into my bosome, if I prayed for any evil to come upon them: Geneva notes, with inward af∣fection * 1.10 or bowing down my head: But Basil best, I received the fruit of my prayers for them, upon my boosome, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, and this he did through inward comfort to God-ward, upon the discharge of this his duty, although extreamly provoked to the contrary by their ma∣lice: And thus it shall be to every one, that sincerely prayeth for his ene∣mies, because he is now assured in his conscience, that he is the Child of his heavenly Father, Math. 5. 45, 46. That yee may be the Children of your Father which is in Heaven. Or may it not be meant, my prayers for them took no effect in them, to abate their malice towards me, but cruelty was by them repayed me, and cursing from their mouths. For the exposition preceding, the word turning, makes against the first, as arguing not a direct going on, and here is nothing spoken of evil, whereby it might be understood, as an imprecation against himself according to the other.

But in my halting they rejoyced, they gathered together, the abjects ga∣thered [Note.] together, they teared me, and were not silent. Having shewed, how * 1.11 he behaved himselfe, when his enemies were in misery, which also may be referred to the words before going, Verse 12. Evil for good. Which though no particular be spoken of before, was abundantly done by him after the overthrow of Saul and Israel with him by the Philistims, when he mourned and shewed his love towards Saul as much as he could, by thanking the men of Jabesh-Gilead, and praising them for fetching his Corps from the Philistims, and giving it a more honourable burial, 2 Sam. 1. 11. 12. Having I say, shewed this, he now cometh to move the Lord the more, by the heinousnesse of the thing done on their part, to shew, how spite∣ful their doings were towards him; at his miseries they rejoyced, and that not only a few of the great ones about Saul, but even the scum of the people, and a multitude of the baser sort, whose mouths were also opened against him without end, although they knew no cause; but in them the Proverb was verified, like Prince like People; Saul being infest against him, the people were generally ful of rage also: The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nachim, tendred Abjects, Signifieth men of a smitten or broken condition, men of no worth, for it comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to smite; yet some render it actively, Smiters, expounding it smiters with the tongue: but the former is to be preferred, because he addeth, Men that he knew not, Or took no notice of, they were so base; see the like, Job 30. 8. And for their tearing of him, it was with the tongue by spiteful words; the word signi∣fieth also divided, for which some render it so, but this is more genuine.

With Hypocriticall mockers in feasts, they gnashed upon me with their teeth: Calvin, With perfidious persons, mockers for a Cake of Bread: But * 1.12 Ainsworth, Hypocrites, Scoffers for a Cake of Bread: It seemeth to be a further Description of the Abjects spoken of, Verse 15. as if he had sayd, basely turning themselves into any colour, to help on my misery by bitter Scofs, being drawn to this to humour Saul by his feeding them. For to this Effect it is sayd, Prov. 28. 21. That some will transgresse for a morsell of bread. O∣thers take it either thus, or as spoken of making him their Table talk, when * 1.13 they fed themselves deliciously, choaking him with such intolerable Scoffs, alledging, Hos. 7. 8. Where the Enemies of Ephraim are set forth as ban∣quetters, Ephraim as the bread, that they fed upon. But Calvin holdeth, * 1.14 that the great ones about Saul feasting with him are particularly here meant, as the vulgar and baser sort before.

My darling, Hebr. only one from the Lion. Of this see before, Psalm. * 1.15 22. 21. and from hence to the end of the Psalm, He prayeth for deliverance from his Enemies, and that they might be confounded, and his freinds made joyfull.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Vers. 2.
• * 1.3

  Vers. 4.
• * 1.4

  Vers. 9. 10.
• * 1.5

  Vers. 11.
• * 1.6

  Vers. 12.
• * 1.7

  Vers. 13.
• * 1.8

  Vers. 14.
• * 1.9

  Ainsworth.
• * 1.10

  Geneva. Basil. mag∣nus.
• * 1.11

  Vers. 15.
• * 1.12

  Vers. 16.
• * 1.13

  Ainsworth.
• * 1.14

  Calvin.
• * 1.15

  Vers. 17. 18. 19. 20. &c.