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. III.

APsalme of David; when he fled from Absalom, of his fleeing, 2 Sam. 15. And the cause of this judgment, 2 Sam. 12. His foule sinnes of a∣dultery and murder, for these he laments, Psalm. 51. and having ob∣tained pardon, he prayeth here with confidence, that he should be de∣livered.

Many say to my soule, there is no help for him in God, Selah. Some saith Calvin, render it, Many say of my soule. But it is to be understood, as if he had said, These their words tending to shew, that his case was des∣perate, and that God could not, or would not help him, went to his heart and cut his very soule: For all Israel saving a few more constane friends about him, were suddenly fallen from him to Absalom, which when his enemies considered, they made no question but to prevail against him, and that he should by no meanes escape out of their hands, how∣soever he trusted in God, that he should help and deliver him; For the word (Selah) added, some think it to be put for Amen, or Verily; some for the World, but because Salal signifies to lift up, he takes it to be a note of lifting up the voice in consent: Ainsworth noteth, That this Psalme is intituled Mizmor, taken from a word signifying pruning or cutting of supersluous twigs, because the matter herein contained, is set forth in few words, all superfluous ones being cut off, and there be of o∣thers, two other titles, Tehittah, Hymnus, and Shir, Ode in Gr: as Mizmor is Psalmus: one signifying praise, the other a Song; and for Selah, he concurs with Calvin, it is a warning to lift up the minde or

voice or both in Admiration, the Cald. renders it, For ever, and to that of Elevation, and Admiration, and Marking, do I subscribe is cheifly for an Al∣legory here taking this Psalm to be propheticall concerning Christ, because he saith, I lay down and slept and rose again, implying Christs sleeping by death and rising again. And then by Absolom he will have Judas understood, who by falling to his Enemyes the Jews, that were exceeding many before, did increase their number; for they also sayd the same in Effect of Christ, that is here spoken, he trusted in God, if he will have him, let him come now and save him: For these words, To my Soul, the common reading is, Of my Soul, but herein I prefer Calvin, because Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most pro∣perly signifying, To my Soul, and being so read, the sense given by him is good.

Davids Enemies seeking to put him out of allhope of help from God, he yet heresheweth that this could not make him to hold his peace, or cease from tru∣sting in God as his sheild and sure defence, and Restorer again to his Kingly Glory, although for the present he was put from it, and made to flee, and leave his City and Throne, where he had hitherto raigned gloriously, to ano∣ther.

I cryed to the Lord with my voice, and he heard me out of his holy Hill. This sayth Calvin, some expound of Heaven, but he of Mount Sion, where the Tabernacle was, shewing hereby, that although he had sent the Ark back to the proper place there, as he did, 2 Sam. 15. 24. Yet he certainly belei∣ved, that God would thence hear him, and give him a gracious answer, as well as if he had been there present. For he thought it not fit though he were for∣ced to flee, that the Ark should be taken out of its place to go with him, ha∣ving no direction from God for it. And surely he doubted not, although the Ark was a sign of Gods presence, to which they must resort that would be heard, when they prayed, but that the Lord, who is sayd to have dwelt there, could and wonld hear him, who respected so much this holy sign, that his heart was still to it, though in body he were removed far off from it. Of his crying to the Lord, see 2 Sam. 15. soon after which, to shew his confi∣dence, that he was heard and should be restored, he penned this Psalme, be∣ing herein, and in the threatning of his wicked Enemies with destruction, V. 7. Propheticall.

I layd me down and slept. That is, to shew what my confidence in Gods protection was, when I was in the midst of these great dangers, I slept and took my Rest, as at other times, not being disquieted by thinking of my present dangerous condition, as is the manner of worldly men in danger, they lye down haply when night comes indeed, but through fears and cares possessing their minds they cannot sleep, but tumble and tosse all night. Some saith Calvin, render it by the future, supposing an Enallage temporis, to be here: I will lay me down, because the last word, The Lord will su∣stain me, is the future. But it is as if he had said, my secure condition hath been, and shall alwaies be such during this my great danger, that it hath not hitherto broken my sleep, and what I say now, I am confident I shall be able to say to the end of it, I lay down and slept night after night, for the Lord that hath hitherto, will still sustain me. But how could Da∣vid be thus confident of Gods help, seeing he had sinned so greatly against him? Sol. He had repented and greatly humbled himself for his sins, and ob∣tained pardon, and therefore now he might well with comfort and confi∣dence look up to God again, nothing doubting but that he would protect him and confound his Enemies, although he justly suffered this indignity at their hands, for a time to be thrust from his Kingdom, because he had so grossely sinned against him, as he had threatned by his Prophet Nathan, yet at the same time he layd him a Ground of Confidence, saying, that he had pardoned his sin that he should not dy. And just soever it was with God after this to punish him thus, yet they that were used as instruments to

do it, sinned greatly against his revealed will, in seeking to put David down, whom the Lord had anointed and set up to continue King till his Lives End. Whence note, that the Servant of GOD having faln fouly, but by his Grace repented and risen again by amendment of his Life, is no less deer to God after this, then he was before, and may as confidently seek unto him [Note.] in distress, although the Judgment, under which he is, be for the same sin. For when God punisheth in this case, his End is not to destroy but to vindi∣cate his Honour from disparagement, in regard of which it would otherwise be indangered amongst his Enemies, being ready to say, his Servants may commit any gross sinn, and yet never smart for it, but others shall be cru∣elly destroyed. Get therefore but to be Gods Servants, and do what ye lust, ye shall never suffer for it: This is touched upon, 2 Sam. 12. Because thou hast made the Enemies of God to blaspheme, &c.

First, To strike the more Terrour into his Servants, and to make then fear more to sin.

Secondly, To purge them as Gold by the fire of the furnace.

Thirdly, Who so presumeth to do any thing against the King, which is unjust, although he hath sinned grosly, shall not Impune ferre, neither may the meanest of men be proceeded against, but according to Justice and E∣quity.

Thou hast smitten all mine Enemies upon the Cheek bone, thou hast broken the teeth of the Ʋngodly. Here David prayeth with such Confidence, that God would arise and save him, upon the Ground of his Faith in him before spoken of, that as if it had been already done, that with the same breath he doth both pray for it, and publish it as done: And he alludes to that which men use to do to beasts that bite, for they smite and break out their teeth, so that can do no more hurt with them. So the Lord in his good time smites the wicked Enemys of his Servants, that though they do them much hurt for a time, yet being thus smitten and their strength being taken away, they are able to do so no more.

Salvation belongs to the Lord. Heb. Salvation or Hosanna to the Lord, •••• Matth. 21. 7. They cryed Hosanna to the Son of David, ascribing their Salva∣tion to him, so here David being saved from Absolom and the Conspira∣tours with him, ascribes it wholly to the Lord, from whom it comes, as we ought all to do at all times. And because his being delivered from this danger and saved, was a blessing to all the People of Israel, as conducing to their Peace and prosperity, he concludeth saying, Thy blessing is upon thy peo∣ple, Selah. Of which enough before, v. 2.

Notes

• Vers. 2. Calvin.
• Ainsworth.
• August.
• Vers. 3.
• Vers. 4. Calvin.
• Vers. 5. Calvin.
• 2 Sam. 12.
• Vers. 7.
• Vers. 8.