《Poole’s English Annotationson the Holy Bible –Psalms (Vol. 1)》(Matthew Poole)
Commentator
Matthew Poole (1624 - 1679) was an English Nonconformist theologian.
He was born at York, the son of Francis Pole, but he spelled his name Poole, and in Latin Polus; his mother was a daughter of Alderman Toppins there. He was educated at Emmanuel College, Cambridge, from 1645, under John Worthington. Having graduated B.A. at the beginning of 1649, he succeeded Anthony Tuckney, in the sequestered rectory of St Michael le Querne, then in the fifth classis of the London province, under the parliamentary system of presbyterianism. This was his only preferment. He proceeded M.A. in 1652. On 14 July 1657 he was one of eleven Cambridge graduates incorporated M.A. at Oxford on occasion of the visit of Richard Cromwell as chancellor.
Poole was a jure divino presbyterian, and an authorised defender of the views on ordination of the London provincial assembly, as formulated by William Blackmore. After the Restoration, in a sermon of 26 August 1660 before the lord mayor Sir Thomas Aleyn at St Paul's Cathedral, he made a case for simplicity of public worship. On the passing of the Uniformity Act 1662 he resigned his living, and was succeeded by R. Booker on 29 August 1662.
Perhaps the only true rival to Matthew Henry! A standard for more than 400 years, Poole's insightful commentary continues to be a trusted resource for pastors and laypeople. Offering verse-by-verse exposition, he also includes summaries for each chapter and book, questions and answers, information on cultural context, historical impact, and cross-references. Practical, readable, and applicable.
Though he occasionally preached and printed some tracts, Poole made no attempt to gather a congregation. He had a patrimony of £100 a year, on which he lived.
He was one of those who presented to the king 'a cautious and moderate thanksgiving' for the indulgence of 15 March 1672, and were offered royal bounty. Gilbert Burnet reports, on Edward Stillingfleet's authority, that Poole received for two years a pension of £50. Early in 1675 he entered with Richard Baxter into a negotiation for comprehension, promoted by John Tillotson, which came to nothing. According to Henry Sampson, Poole made provision for a nonconformist ministry and day-school at Tunbridge Wells, Kent.
In his depositions relative to the alleged Popish plot (September 1678), Titus Oates had represented Poole as marked for assassination, because of his tract (1666) on the Nullity of the Romish Faith. Poole gave some credit to this, reportedly after a scare on returning home one evening near Clerkenwell with Josiah Chorley. Poole left England, and settled at Amsterdam. Here he died on 12 October 1679 (N.S.), and was buried in a vault of the English Reformed Church, Amsterdam. His wife was buried on 11 August 1668 at St Andrew Holborn, Stillingfleet preaching the funeral sermon. He left a son, who died in 1697.
In 1654 Poole published a tract against John Biddle. In 1658 he put forward a scheme for a scholarship for university courses, for those intending to enter the ministry. The plan was approved by Worthington and Tuckney, and had the support also of John Arrowsmith, Ralph Cudworth, William Dillingham, and Benjamin Whichcote. Money was raised, and supported William Sherlock at Peterhouse. His Vox Clamantis gives his view of the ecclesiastical situation after 1662.
The work with which his name is principally associated is the Synopsis criticorum biblicorum (5 vols fol., 1669-1676), in which he summarizes the views of one hundred and fifty biblical critics. On the suggestion of William Lloyd, Poole undertook the Synopsis as a digest of biblical commentators, from 1666. It took ten years, with relaxation often at Henry Ashurst's house. The prospectus of Poole's work mustered of eight bishops and five continental scholars. A patent for the work was obtained on 14 October 1667, and the first volume was ready for the press, when difficulties were raised by Cornelius Bee, publisher of the Critici Sacri (1660); the matter was decided in Poole's favour. Rabbinical sources and Roman Catholic commentators are included; little is taken from John Calvin, nothing from Martin Luther. The book was written in Latin and is currently being translated into English by the Matthew Poole Project.
Poole also wrote English Annotations on the Holy Bible, a work which was completed by several of his Nonconformist brethren, and published in 2 vols fol. in 1683. The work was continued by others (last edition, three volumes, 1840). This work has chapter outlines which are among the best available.
Introduction
BOOK OF PSALMS
THE ARGUMENT
The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God's Spirit, as appears both from the Divine matter and frame of them, and from 2 Samuel 23:1Matthew 22:43Acts 1:16Acts 2:25. But some of them were composed by other persons; by Moses, as Ps 90, by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126, Ps 127. It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luke 24:44.
01 Psalm 1
Verse 1
PSALM 1
THE ARGUMENT
This Psalm was put first as a preface to all the rest, as a powerful persuasive to the diligent reading and serious study of the whole book and of the rest of the Holy Scripture, taken from that blessedness which attends upon the study and practice thereof.
The godly blessed, Psalms 1:1. Their delight in God's law, Psalms 1:2. Their fruitfulness, Psalms 1:3. The wretched course and condition of the ungodly, Psalms 1:4-6.
The Hebrew words are very emphatical, Blessedness belongs to that man, or, Oh the blessedness of that man Thrice blessed is that man; who is here described negatively, and in the next verse positively.
That walketh not in the counsel of the ungodly, i.e. that doth not lead his life according to their counsel, or course, or manner of living; that doth not associate himself with them, nor follow their evil instigations or examples. Walking notes choice of it, and continuance or process in it; otherwise good men do sometimes step aside into an evil action. For the explaining of the phrase, see Genesis 49:62 Chronicles 22:3-5Proverbs 1:15 4:14 Micah 6:16.
Nor standeth; which notes a more settled abode, hardness, and obstinacy in it.
In the way, i.e. in their course or manner of conversation; in the practice of those things which they choose and use to do; which is called a man's way, Psalms 5:8 25:4 2 Peter 2:2,15.
Of sinners; emphatically so called here, as also Psalms 26:9Ecclesiastes 9:2Matthew 26:45Luke 7:37John 9:16,31, who give up themselves to the power and practice of sin, making it their great business and their delight.
Nor sitteth in the seat; which notes their association or incorporation of themselves with them; a constant and resolved perseverance in their wicked courses, with great content and security; and a great proficiency and eminency in the school of wickedness, and an ability and readiness to instruct others therein. Of the scornful; of those who are not only diseased, but reject, despise, and scorn all remedies; who make a mock of sin, and of God's threatenings and judgments against sinners; who deride all wholesome reproofs and counsels, and make it their trade to scoff at goodness and good men. Divers have observed a gradation in this verse; the following clause still exceeding the former, for standing is more than walking, and sitting more than standing. And
the way or course may seem to be worse than the counsel or design, and the seat is worse than the way; and sinners, in Scripture use, are worse than the ungodly, and the scornful are the worst of sinners. But I would not lay great stress upon such observations.
Verse 2
In the law, i.e. in the study and practice of it, as appears from the context. The law of God may be here understood of the whole doctrine delivered by God to the church, consisting of doctrines, precepts, promises, and threatening, &c.; as it is taken Psalms 37:1 58:1 Isaiah 51:7John 10:34; or more particularly of the preceptive part of it, which is commonly so called; and so this is noted as the peculiar character of a good man, that he delighteth himself not only in the promises, which a bad man may do, Matthew 13:20, but even in the commands of God, Psalms 112:1 119:47 127 143 1 John 5:3, which are unwelcome and burdensome to a wicked man.
The word
meditate implies a deep, and serious, and affectionate thoughtfulness about it: see Psalms 19:14 49:3 Proverbs 24:2Isaiah 33:18.
Day and night; not seldom and slightly, as hypocrites do; but diligently, frequently, constantly, and upon all occasions.
Verse 3
And, or for, as this particle is oft used, as Psalms 60:12Psalms 108:13Proverbs 4:17; this being the proof of that blessedness of a good man, which he had only asserted, Psalms 1:1.
By the rivers, i.e. a river; the plural number being put for the singular, as it is Jude 12:7Jonah 1:5, and oft elsewhere.
In his season, i.e. in the time of fruit-bearing; which being applied to the good man, notes either,
1. His active goodness, that he seeketh and improveth all opportunities for the doing of good, exercising godliness, justice, temperance, charity, patience, &c., according to the several occasions offered to him. Or rather,
2. His certain prosperity and happiness, as may be gathered from the end of this verse, and the opposite state of the ungodly, Psalms 1:4,5; that he shall have the fruit or benefit of his godly life in due time, or when it is expedient for him; possibly in this life, but assuredly in the next life.
His leaf also shall not wither; his happiness is not short and transitory, as all worldly felicity is; but fixed and everlasting, like those trees which are continually green and flourishing: or, and (like a tree) whose leaf never withers. Whatsoever he doeth shall prosper; all his actions shall be crowned with success, and a blessed end or effect: see Romans 8:28.
Verse 4
The ungodly are not so; their condition is far differing from the former.
But are like the chaff; in regard either,
1. Of their sinful disposition. They are vain and frothy, unprofitable and hurtful, without any root of true and solid goodness, without any certain end or constant course, tossed to and fro with every wind of their own lusts or temptations. Or rather,
2. Of their wretched condition. They are restless and unquiet in their own minds and consciences; their seeming felicity, in which they please and pride themselves, hath no firm foundation, but quickly vanisheth and fleeth away, as chaff doth before the wind, and their end is to be burned: see Job 21:8Psalms 35:5Matthew 3:12.
Verse 5
Therefore, to wit, because they are ungodly; or because, as this particle is sometimes used, as Genesis 38:26Numbers 10:31 14:43 Psalms 42:6; for this verse is added to enforce or prove what he said in the former.
Shall not stand, i.e. not subsist or endure the trial; or not be justified, or carry his cause, as this word is oft used; being opposed to falling, as Psalms 18:38 20:8 Malachi 3:2Luke 21:36Romans 14:4Ephesians 6:13.
In the judgment; either,
1. In the time of temporal calamities, when God shall arise to judge and punish them; for then the hearts of the wicked fail, and their consciences are filled with horror. Or,
2. In that great and general judgment of the whole world, called here
the judgment emphatically; in that solemn and general congregation of all mankind, as the next words express it. In the congregation of the righteous, i.e. In that society which shall consist of none but righteous persons, or amongst the righteous ones on Christ’s right hand, Matthew 25:32.
Verse 6
For; he now gives a reason of this great difference between the righteous and the ungodly, expressed in the foregoing verses.
The Lord knoweth; either,
1. Properly and speculatively; he searcheth and knoweth all their hearts and ways or actions; and therefore will preserve, prosper, and bless them; which may be gathered out of the following and opposite clause of this verse, and out of Psalms 1:1,2. Or,
2. Practically and affectionately, as words of knowledge in Scripture do frequently imply affection, as Exodus 1:8Psalms 31:7 101:4 Hosea 8:4Amos 3:2. He approveth, loveth, and delighteth in them, and in the course of their lives, and therefore will recompense them; or, he careth for and directeth their actions to a blessed issue.
The way of the ungodly shall perish; all their wicked designs and courses shall come to nothing, and they shall perish with them.
02 Psalm 2
Verse 1
PSALM 2
THE ARGUMENT
The penman of this Psalm was David, as is affirmed, Acts 4:25. As for the matter or subject of it, it may seem to have some respect unto David, and to his advancement to and settlement in the throne of Judah and Israel; but the chief design and scope of it, and the primary intention of the Holy Ghost in it, was to describe the Messiah and his kingdom, as is manifest,
1. From express testimonies of the New Testament to that purpose, as Acts 4:25 13:33 Hebrews 1:5 5:5; and
2. From the consent of the ancient Hebrew writers, who did unanimously expound it so, as is confessed by their own brethren, particularly by Rabbi Solomon Jarchi upon this place; who hath this memorable passage, Our doctors expounded this Psalm of the King Messiah, but that we may answer the heretics (by which he means the Christians, as all know) it is expedient to interpret it of David’s person, as the words sound; which words, although they are left out of the latter editions of that book, either by the fraud of Jews, or carelessness or mistake of others, yet are extant in the ancient editions of it.
3. From divers passages of the Psalm, which do not agree to David, but to Christ only, the title of Son, of which see Hebrews 1:4,5, the extent of his kingdom, Psalms 2:8, and Divine worship, Psalms 2:11,12.
The kingdom of Christ, and the opposition of the heathen foretold, Psalms 2:1-7. God giveth him the earth for his possession, Psalms 2:8,9. He summons all the kings and judges of the earth to submit themselves to him, Psalms 2:10-12.
Why? upon what provocation, or to what end or purpose?
The heathen, or, Gentiles; who did so against David, as we see, 2 Samuel 5:6,17 1 Chronicles 14:8, &c.; and against Christ, Luke 18:32Acts 4:25, &c.
And the people: this is either another expression of the same thing, as is usual in Scripture; or as the former word notes the Gentiles, so this may design the Jews or Israelites, who also combined against David, 2 Samuel 2:8, &c., and against Christ, Acts 4:27, though they were all of one nation, and descended from one and the same mother, as this word signifies, and it is used Genesis 25:23.
Imagine a vain thing; what they shall never be able to effect; and if they could, it would do them no good, as they fancy, but great hurt.
Verse 2
The kings; either those mentioned 2Sa 5 2Sa 8; or rather Herod the Great, and the other Herod, and Pilate, and others with or after them.
Of the earth; so called in way of contempt, and to show their madness in opposing the God of heaven.
Set themselves: the word notes their firm purpose and professed hostility, and the combination of their counsels and forces.
Against the Lord; either directly and professedly; or indirectly and by consequence, because against his anointed, and against his counsel and command. And; or, that is, as that particle is oft used; the latter clause explaining the former, and showing in what sense they fought against that God whom they pretended to own and worship.
Against his anointed; against such a king whom God hath chosen and exalted, and wonderfully accomplished and set up for his work and service, who therefore will certainly defend him against all his enemies.
Verse 3
Their, i.e. the Lord’s and his anointed’s,
bands, which they design to put upon our necks, that they may bring us into subjection. They mean the laws of God, which the king would oblige them to observe, which though easy and pleasant in themselves and to good men, Matthew 11:29,30 1 John 5:3, yet are very grievous and burdensome to corrupt nature, and to men of wicked lives.
Cast away their cords from us; the same thing expressed with a little more emphasis. Let us not only break off their yoke, and the cords by which it is fastened upon us; but let us cast them far away, that they may never be recovered, and we may never be brought into bondage again.