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. LIX.

HERE is also the same Title with Psalme 57. But it was compiled up∣on another occasion, Viz. Saul his sending to watch the House to kill * 1.1

David: But these words Al-tashchith, Destroy not, Agree well to this occa∣sion also, if we apply them, as spoken to God, as praying him to preserve him from Destruction, of which he was then in so great Danger.

Not for my sin: This he sayth, not as if he were without sin, but to Saul-ward, as God, to whom he Appealed, well knew it to be so: * 1.2

Awake to help me, and behold: This is spoken according to man, and not that God sleepeth at any time, but only he seemeth to sleep in the straights, * 1.3 to which his faithfull Servants are put, and to awake them when he delive∣reth them: These words to help me, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Generally rendred, To meet me with speed, In occursum, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to call, and therefore it may be rendred, At my calling, which I rather prefer, because he was praying, and hereby sought to stir up God to see and consider his dan∣gerous case:

Awake to visit all the Heathen: That is, my Enemies, who although * 1.4 they be Israelites, yet they are in their malicious practises against me as Heathens, void of all Fear of God, and cruelly bent to destroy me, as they the Church and People of God: Calvin coming at the Last to this, yet * 1.5 at the first expounds it as propheticall touching the Judgments to be Execu∣ted upon the Heathen, and therefore his own People being in their doings like the Heathen, must much more Expect most severe judgments: But I re•••• in the former; Basill and other ancients, taking this Psalme not only to concern Davids present case, but his Son CHRIST JESUS, as being * 1.6 a Prophesy of him, apply that, V. 3. Not for my sin, to CHRIST who was without sin, and by visiting the Heathen, understand visiting them in mercy by calling them to the Faith; but the next words, Be not mercifull to all them that transgresse wickedly, To the malicious Jews, who he foresaw, should spitefully murther the LORD, Vulgar Latine, To the workers of ini∣quity: Hebrew, Transgressors of iniquity: as if he should say: Compacted of Wickednesse, their Thoughts, Speeches, and Deeds, being wicked in the highest Degree, who have Evill Hearts, and sell themselves to do Evill, as it is sayd of Ahaz that he did. But the Enemies of David, that were set awork by Saul, for hire to watch to kill him, were most palpable Workers of Ini∣quity, for it was for wages that they went about it, as a Workman about his Work. And this argued them or any others, that do likewise, to be Re∣probats, to whom no mercy shal be shewed at the last day, as Matth: 7. 21. [Note.] and Luk. 13. 27. And such David knew by the Spirit these to be, for which he thus curseth them, and not being Transported by Wrath or Envy, as men commonly are in their Imprecations. If it be applyed to them that wrought CHRISTS death, then they, whom the Devill, and their own malicious Hearts set a work (as Judas and the Jews) to mischief the In∣nocent, are the workers of iniquity, that shall have no mercy. For the word Visit, that it may be understood in Mercy as well as in judgment, Com∣mand. 2. See Psalm. 8. 3. and Luk. 1. 68.

They return in the evening, and make a noise like a Dog. That is, sayth * 1.7 Basil, Those wicked Jews who crucified CHRIST, being long as starved Dogs through want of the Word, return in the Evening of the world by Re∣pentance; or rather those Jews are here meant, that were set to watch CHRISTS Sepulcher, and being terrified by a vis••on of Angells, came hastily away for fear, going about the City to tell with Lamentation what they had seen; which to set forth, he takes a similitude from Dogs, who being hungry run about in the night whining and howling: So these by means of that terrible Vision, scared away from doing that which they were set unto, and so loosing their Prey, made a greivous noise and mur∣mured for want of the Satisfaction which they expected, which is more ex∣presse, Verse 15. And grudge if they be not satisfied: Thus in applying it to CHRISTS Enemies, now for Davids, they that were set to watch and take him, when they had waited all night, but saw in the End, that they

were deluded by an Image layd in the Bed in stead of David; they doubt∣less uttered their discontent against Michal, his Wife, that did it; and that not without a noise going about the City, and to Saul, and telling, how they were served. And they are rightly called Dogs and no men, be∣cause [Note.] they are qualityed like Dogs, that worry Gods sheep, That is, His Good and Harmless Servants, not suffering them to rest in quiet in any place; but persecuting and seeking their destruction.

After their making a noise like a Dog by barking, he now sayth, that * 1.8 they belch out with their mouthes, otherwise setting forth the same. For their lips being as Swords. See, Psalm. 57. 5.

Thou shalt laugh at all the Gentiles: That is, seeing how weak they are, * 1.9 that indeavour my Destruction, and unable to effect any thing, thou shalt not need to put out thy strength against them, but thy very deriding of them, will be enough to confound them all, if there were whole Nations of them. Of the Gentiles spoken of in this Sence, See before, Verse 5. And if we apply it to Heathens properly so called, as Jerom applyeth it, then * 1.10 those of them are meant, that continued in unbeleif, when others imbraced the Faith of CHRIST: Of deriding such; see also, Psalme 2. 4.

Because of his strength, I will wait upon thee: Vulg. I will keep my strength * 1.11 to thee, Hebr. His strength to thee, or in thee I will keep: Calvin, I will keep his strength to thee: Yet in the Exposition whereupon he resteth, he fol∣lowes the Hebrew, resolving it thus, His strength, that is, Sauls, is all in thee, otherwise he could do nothing against me; therefore I will always keep me to thee, so shall he not be able to do me any hurt: Or rather I would understand the lastword thus, I will keep this fixt in my mind, and so not fear him, or his Emissaries, For thou art my Defence; the obscurity of the place hath bread divers other Expositions, but I will not trouble the Reader with reciting them, for this alone satisfieth.

The God of my mercy shall prevent me: That is, God of whose mercy * 1.12 I have had many Experiments, will, I beleive, afford me timely help in saving me from mine Enemies now also, Hebrew it is, His Mercy: And the Vulgar Latine, hath it, My God, his mercy shall prevent me: Hereby Gods speedy helping of his, even before they call, being denoted, as Basil hath it, and the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 My God, Whereas Calvin to justifie this Reading, Of my * 1.13 Mercy sayth, that with a Prick above it, signifieth, My, the contrary is manifest, for it always fignisieth His or Him, and it is a prick beneath, which hath the force of or My, and if we read it, His mercy, the Sence will be good, being taken as spoken to all that hear it for their incourage∣ment to beleive in him, Verse 18. The same thing is sayd again, The God of my Mercy, but their it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before.

Slay them not, least my people forget, bring them down: Here a great * 1.14 fault is intimated even in the better sort, Viz. To forget deliverances wrought for them by the Destruction of their Enemies, wherefore he de∣sires [Note.] rather their dissipation, and rasting by degrees, till at length they come to nothing, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, shake them too and fro, as meal in a Seive, by scattering them hither and thither, as it is threatned a∣gainst the Enemies of Gods people, that they shall come out against them one way, and flee 7. ways before them, and the word rendred Them is Him, * 1.15 it being meant, Each one of them, none Escaping. It is the same in Effect with, Psalme 58. 7. 8. and Verse 13. Here following, Consume them in Wrath. The same is again repeated, which was sayd before, Verse 6. * 1.16 But in more words; but there Indicatively, here Optatively, as an Ampli∣fication of the curse layd upon them.

The God of my mercy, That is, my mercifull God, and not as some would * 1.17 have it; a God gracious to me, for the mercy in me.

Notes

• * 1.1

  1 Sam. 19.
• * 1.2

  Vers. 3.
• * 1.3

  Vers. 4.
• * 1.4

  Vers. 5.
• * 1.5

  Calvin.
• * 1.6

  Basil.
• * 1.7

  Vers. 6. Basil.
• * 1.8

  Ver. 7.
• * 1.9

  Ver. 8.
• * 1.10

  Hieron.
• * 1.11

  Ver. 9. Calvin.
• * 1.12

  Ver. 10.
• * 1.13

  Basil.
• * 1.14

  Ver. 11.
• * 1.15

  Deut. 28.
• * 1.16

  Ver. 14. 15.
• * 1.17

  Ver. 18.