the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
the appearing of thy glory say the LXXII cum apparuerit gloria tua the Latine and so the Arabick and Aethiopick when thy fidelity shall awake saith the Syriack And so most probably it is to be understood by Gods glory awaking signifying his glorious and powerful interposition to his present rescue from his enemies hands and not deferring to relieve and avenge him till the resurrection And thus the learned Castellio took it tum satiandus cum tua experrecta fuerit imago I shall be satisfied when thy likeness shall be awaked The Eighteenth PSALM TO the Chief Musitian a Psalm of David the servant of the Lord who spake unto the Lord the words of this Song in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul and he said Paraphrase The Eighteenth Psalm was indited by David in commemoration of the many victories and now quiet settlement in the Kingdom of Israel and Judah which God had bestowed on him by his powerful interpositions for him in subduing the Philistims Syrians Moabites and Ammonites that rose up against him in quieting the Rebellion of Absalom soon after which it is recorded 2 Sam. 22. but especially in rescuing him out of the malitious bloody hands of King Saul This he composed and committed to the prefect of his Musick to be sung on solemn days for the commemorating of these deliverances and victories And these were the words of it 1. I will love thee O Lord my strength Paraphrase 1. O blessed Lord I acknowledge thee to be the sole Author of all my deliverances and victories and so by all obligations imaginable I stand ingaged most passionately to love and bless and magnifie thee to pay all the affections of my whole soul a due tribute to thee and this I do and am firmly resolved to do all my dayes 2. The Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower Paraphrase 2. To thee I have in all my distresses made my resort as to a place of perfect strength til a mighty champion to rescue me and thou hast never failed to answer me in these addresses O my God thou hast been a place of strength and security unto me and on that account I have always had confidence and chearful expectations of deliverance whatsoever my dangers have been thou hast been my sure safeguard so that I have needed no other shield my mighty deliverer see note on Luk. 1. n. and my most impregnable fort or castle 3. I will call upon the Lord which is worthy to be praised so shall I be saved from my enemies Paraphrase 3. If I am distrest or assaulted by my adversaries I have then my sure sanctuary to resort unto To him I come with acknowledgments of his abundant mercies formerly received from him the essays of his power and readiness to relieve me and withall the pawns and pledges of them for the future and to my songs of praise I add my humblest requests and supplications for deliverance and doing thus I never fail of my returns from God never miss the deliverance that I stand in need of 4. The sorrows of death compassed me and the floods of ungodly men made me afraid 5. The sorrows of hell compassed me about the snares of death prevented me Paraphrase 4 5. When whole Armies of blood-thirsty enemies closed me on every side ready as a torrent to overwhelm 〈◊〉 â—d â—ere very terrible in that appearance when their designs were even come to their desired Issue and there was no visible way of my escape or preservation 6. In my distress I called upon the Lord and cried unto my God he heard my voice out of his Temple and my cry came before him even unto his ears Paraphrase 6. In these streights immediately I made my address to God and most passionately poured out my requests before him and he from Heaven that place of his peculiar residence and therefore the sanctuary whence all reâ—â—uâ— come aâ— the place to which all petitions are brought afforded me a speedy audience considered and immediately granted my desires 7. Then the earth shook and trembled the foundations also of the hills moved and were shaken because he was wroth 8. There went up a smoak out of his nostrils and fire out of his mouth devoured coals were kindled by it 9. He bowed the Heavens also and came down and darkness was under his feet 10. And he rode upon a Cherub and did fly yea he did fly upon the wings of the wind 11. He made darkness his secret place his pavilion round about him were dark waters and thick clouds of the skies 12. At the brightness that was before him his thick clouds past hail-stones and coals of fire 13. The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire 14. Yea he sent out his arrows and scattered them and he shot out lightnings and discomfited them 15. Then the chanels of waters were seen and the foundations of the world were discovered at thy rebuke O Lord at the blast of the breath of thy nostrils Paraphrase 7 8 9 10 11 12 13 14 15. And then speedily he exprest his great displeasure and wrath against my adversaries a most dreadful thing the wrath of an All-powerful God able to set all the world on trembling and not so only but even to set it on fire and consume it see Exod. 20.18 and Heb. 12.29 Then might you discern him interposing his hand for the discomfiting my enemies as signally as if he had descended in a black thick cloud with a mighty wind and appearance of Angels in mining garments as we read of his exhibiting himself Num. 9.15 Mat. 9.7 Heb. 12 1â— with tempestuous showers of hail and fire such as Jos 10.11 Exod. 19.23 with thunders and lightning all these on purpose as with arrows and fiery darts to annoy and pursue them and finally with the same notoriety of his presence as when the waters of the Sea were driven back by a strong East wind and the deep turned into dry ground Exod. 14.21 22. to give the Israelites a safe passage out of their thraldome and to drown the Egyptians 16. He sent from above he took me he drew me out of many waters Paraphrase 16. And thus did he as by a party sent on purpose from Heaven deliver and rescue me from the multitude of my adversaries 17. He delivered me from my strong enemy and from them which hated me for they were too strong for me Paraphrase 17. And this at a time when they wanted neither power nor will to destroy me being much superior to me in strength had not he thus seasonably come to my rescue 18. They prevented me in the day of my calamity but the Lord was my stay Paraphrase 18. When
shout thou my soul or to the congregation of Israel shout thou ye Israelites over Philistia And then as that was there according to sense rendred by the Syriack over the Philistims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I shout so here the Hebrew hath it most expresly to secure us of the truth of that interpretation there in both those particulars there being as little difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shout and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou my soul as betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is acknowledged to signifie no more than over a bare preposition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the same letters though it be otherwise pointed The Jewish Arab Psal 60. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims shall be smitten down by me and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will smite down the Philistims as if he took the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of breaking in these places R. Solomon here takes it in the notion of shouting but in the other Psalm in a different expounding it joyn thy self to my kingdom by becoming subject to me V. 11. Wilt not thou O God This passage though in words all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou the very same with Psal 60.10 must yet be understood in somewhat a distant sense And 't is no news in sacred compositions especially those that are poetical to apply words spoken upon one subject to another to which however they were not at first designed yet they may be commodiously referred The occasion of this Psalm seems to be the taking of Rabba 2 Sam. 12.30 as the subject of Psal 60. was the atchievements of Joab mentioned in the title of it which all were praeludia and preparative to this great success the taking a fortified Metropolis and therewith the King and possessing the Crown of the conquered nation So that now all that was said Psal 60. but in vote by way of address to God in prayer for his relief and assistance is here repeated by way of just and solemn triumph and religious boasting God hath spoken v. 7. yea and hath now signally performed Who will bring me v. 10. Let them now ask that question which formerly they did ask by way of scorn but now have little reason for Wilt not thou O God who hadst cast us off It is now apparent by the event that though for a time God withheld his prospering hand went not out with our armies yet he is now graciously pleased to espouse our cause to give us this great and signal victory And herein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy beloved v. 6. may possibly glance on the name of Solomon who by the Prophets direction was at this time styled Jedidiah 2 Sam. 12.25 the beloved of the Lord because of the Lord or because God was now graciously pleased to be propitiated to David for his sin with Bathshebah Solomon's mother and to prosper his military attempts The fifty seventh Psalm from which the former part of this Psalm was taken was composed by him in the time of his greatest exigence his flight from Saul and therefore he being now in a state quite contrary to that in his highest exaltation 't will be most reasonable to understand those words here ver 5. that were then petition and prayer Psal 57.5 and 11. in the notion of lauds and gratefull retribution Kimchi and Jarchi refer it to the days of the Messiah The Hundred and Ninth PSALM TO the chief Musician a Psalm of David Paraphrase The hundred and ninth Psalm composed on occasion whether of Absalom's rebellion and assuming the government as the Syriack takes it or of David's flight from Saul as Kimchi and Aben Ezra resolve is a direfull prediction of God's judgments that should fall upon his enemies whether Absalom and his Counsellor Achitophel or Saul and Doeg and by Act. 1.20 where v. 8. of this Psalm is said to be fulfilled in Judas it appears to have had a more eminent completion in those that opposed and consulted against and crucified Christ the Pharisees and the Rulers of the Jews who with Judas that betrayed him into their hands and was their counsellor and guide at the apprehension of him Act. 1.16 met with sad and direfull ends It was composed by David and committed to the Praefect of his Musick 1. Hold not thy peace O God of my praise Paraphrase 1. Thou O God art the onely joy and comfort and refuge of my life from thee all the good things flow that ever I received to thee all the glory and praise is due Be thou now pleased to interpose for my aid and relief 2. For the mouth of the wicked and the mouth of the deceithfull are opened against me they have spoken against me with a lying tongue Paraphrase 2. For now I have special need of it wicked men having most falsely and treacherously and cunningly infused into mens minds most slanderous reports of me 3. They compassed me about also with words of hatred and fought against me without a cause Paraphrase 3. Their slanders and false suggestions have been their special pestilent weapons against me with them they have besieged as it were and girt me close and then shot out these poisonous darts against me sharpned the swords of their tongues and with them most maliciously assaulted me 4. For my love they are my adversaries but I give my self to prayer 5. And they have rewarded me evil for good and hatred for my good will Paraphrase 4 5. I never did any act of hostility or unkindness to them but contrariwise obliged them with all acts of love and greatest charity they had no other provocation but this from me and for this they have most unhumanely returned all the effects of the bitterest malice Yet hath not this moved me to act any revenge but on the contrary I have heartily prayed to God for them besought his pardon and the averting his judgments from them and his grace for their timely reformation And all this hath produced no other effect from them but their most malignant hatred and mischievous practices in return to my greatest charity 6. Set thou a wicked man over him and let satan stand at his right hand 7. When he shall be judged let him be condemned and let his prayer become sin 8. Let his days be few and let another take his office 9. Let his children be fatherless and his wife a widom 10. Let his children be continually vagabonds and beg let them seek their bread also out of their desolate places Paraphrase 6 7 8 9 10. This will certainly bring down upon the chief actors and all the partners in this wickedness whether Achitophel and Absalom and their followers or Saul and Doeg in the first literal sense or Judas and the Jewish Sanhedrim and all that nation that opposed and crucified Christ in the prophetick sense most unavoidable sad executions judgments and
on thee and my resort is only unto thee beseeching thee to shew forth thy power and fidelity for the preserving and securing me 11. God judgeth the righteous and God is angry with the wicked every day Paraphrase 11. God is a most righteous Judge 't is impossible he should favour the practices of unjust men by whom his purity is continually affronted and provoked though through his long suffering designed for their reduction he do for a while spare and not presently consume them 12. If he turn not he will whet his sword he hath bent his bow and made it ready Paraphrase 12. Till the wicked return and repent God seldom ceaseth to warn and threaten to prepare and sharpen as it were his sword for slaughter to bend his bow and make ready the arrow upon the string shewing him from time to time what severity he is to expect if he do not at length reform and that 't is meerly the compassion of this lover of souls to his creature that he thus gives him time and warnings and adds terrors also if by any means he may be brought home timely to repentance Another sense of this verse see in note c. at the end 13. He hath also prepared for him the instruments of death he ordaineth his arrows against the persecutors Paraphrase 13. On his farther continuance in this wicked course God still continues his decree to bring final vengeance on him in case he will not amend by all these warnings and yet is he a while longer pleased to spare if yet he may gain and reduce them 14. Behold he travaileth with iniquity he hath conceived mischief and brought forth falshood Paraphrase 14. And if still all Gods longanimity and mercy prove successless if it be perverted only into a meanâ— of incouraging him in mischievous ungodly treacherous designs attempts and actions 15. He hath made a pit and digged it and is fallen into the ditch which he made Paraphrase 15. The infallible consequent is that the mischief and ruine which he designs to others shall not seize on them but on himself and bring perpetual destruction upon him 16. His mischief shall return on his own head and his violent dealing shall come down on his own pate Paraphrase 16. All his attempts against other men his oppressions and violences shall when he least looks for it like an arrow shot up against heaven come down most sadly and piercingly upon his own head this is all the fruit he is likely to reap of his mischievous machinations 17. I will praise the Lord according to his righteousness and will sing praise to the Name of the Lord most high Paraphrase 17. This is a signal illustrious demonstration both of the omnipotence and just judgments of God mixt also with exceeding patience and longanimity toward sinners and challenges from every pious heart a grateful acknowledgement all lauds and praises most justly due to his supreme Majesty Annotations on Psal VII Tit. Shiggaion Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes or what literally it imports will hardly be defined The use of it here and Hab. 3.1 the only places where 't is read in Scripture giving us no farther light than that in all likelihood it signifies a Song or Canticle Here 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm by the LXXII there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ode or Song and so the vulgar Latine here Psalmus David And that so most probably it signifies we may conclude from the consequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he sang the verb in the Hebrew from whence is the ordinary noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song or Canticle And so the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpretation of the Ode which bâ— song adding by way of explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he spake a Song But the origination of the word doth not readily give it this sense for the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Hebrew and Chaldee signifies ignoravit or erravit and from thence in the place of Habakuk Aquila and Symmachus render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary sins and the vulgar Latine have forsaken the LXXII and render it ignorantiis ignorances and the Chaldee making a long Paraphrase of it brings it about to that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error or ignorance Only the Arabick reteins Song or Canticle and the Syriack leaves out all mention of it both here and there The Hebrews conjecture is not improbable that this word was the beginning of an old Hebrew Song to the tune of which this was to be sung and so was intituled by it But because there is no such word in use among the Hebrews for any thing else but a Song and because from thence regularly comes the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habakuk 't is most probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deleâ—â—atur is pleased or delighted Thus Prov. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render be ravisht the vulgar delectare be thou delighted and the Syriack be thou fed and so Prov. 20.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui delectatur whosoever is delighted saith the vulgar useth it luxuriously or voluptuously saith the Syriack so from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be an old word for a Song in respect of the delight and pleasure of the Musick of it And thus Abu Walid understands it here from the notion of delight or rejoycing Tit. Cush What is meant by Cush the Benjamite is made matter of question many from S. Hierome applying it to Saul a Benjamite and as some add the son of Kish and the words delivered by him 1 Sam. 22.8 but there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chush and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kish and yet more between the son of Kish and Chush himself and others to Chushi the Archite but his name is written with ×— and so very distant and was Davids friend not enemy others to Shimei a Benjamite that is known to have cursed David 2 Sam. 16. but that was in the business of Absalom and the time of his rebellion to which this Psalm hath no propriety but to the matter of Saul But that which is most probable is this that Cush was some servant of Saul which had raised some malitious slander on David as if he sought to take away the Kings life and either his name Cush or else so stiled here from the name of the Nation Aethiopia ordinarily stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Aethiopians being servants of all Nations the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopia taken for one of that Country as Canaan for a Canaanite might proverbially be taken for a servant Thus Amos 9.7 where the Hebrew reads Are ye not to me as the sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopians the context inclines to interpret it
posterity to the time of the coming of the Messiah who must be born of his seed and when he comes be install'd in a glorious kingdom that never shall have an end 5. His glory is great in thy salvation honour and majesty hast thou laid upon him Paraphrase 5. Thou hast by interposition of thy hand for his deliverance brought great glory and dignity to him made all men see how he is valued by thee and thereby exalted him to the greatest honour and majesty of any man in the world 6. For thou hast made him most blessed for ever thou hast made him exceeding glad with thy countenance Paraphrase 6. Thou hast blessed him in such a degree that as it was promised Abraham Gen. 12.2 thou shalt be a blessing so it is now performed to this son of Abraham they that will bless any shall use this form for time to come Let him be blessed by God as David was thy special favour and kindness toward him hath been matter of most triumphant joy and exultation to him 7. For the King trusteth in the Lord and through the mercy of the most High he shall not be moved Paraphrase 7. And as he hath always reposed his trust and affiance in God so hath he never miscarried in his undertakings God 's most powerful hand hath been most seasonably and mercifully reacht out to him and secured him in all his dangers 8. Thine hand shall find out all thine enemies thy right hand shall find those that hate thee 9. Thou shalt make them as a fiery oven in time of thine anger the Lord shall swallow them up in his wrath and the fire shall devour them Paraphrase 8 9. Those that oppose or set themselves against God shall be sure to be brought down and discomfited by him They that hate God shall meet with effects of his hatred Gods displeasure is very heavy and flaming and insupportable and the effects of it no less than a most formidable and utter destruction 10. Their fruit shalt thou destroy from the earth and their seed from among the children of men Paraphrase 10. And this ruine that falls on them shall proceed to their posterity even to the utter eradication of their families 11. For they intended evil against thee they imagined a mischievous device which they were not able to perform Paraphrase 11. And this is a just vengeance on them for the evil designs which they had against him whom God had set in the throne The malignity of their purpose is thus punisht though they were not able to bring it to effect God thus blasting and frustrating them 12. Therefore shalt thou make them turn their back when thou shalt make ready thine arrows upon thy strings against the face of them Paraphrase 12. In reward to their evil intentions God shall set them in a baâ—talio before him and then assault them most hostilely and with the weapons of his sharp displeasure most sadly infest and destroy them 13. Be thou exalted O Lord in thine own strength so will we sing and praise thy power Paraphrase 13. And this his vengeance on his enemies as it is an exalting of his almighty power in the sight of all men so is it that for which we that receive the advantage by it are eternally obliged to rejoyce and bless and magnifie his holy Name Annotations on Psalm XXI V. 2. Request The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to espouse Deut. 21.7 he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath espoused a woman so Exod. 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin espoused and Deut. 22.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And if from that root came the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would elegantly be rendred the espousal of his lips i. e. his most important considerable desire which he had set his heart upon and so often begg'd of God What that was appears v. 3. setting the crown upon his head setling him peaceably in the throne Thus Cant. 3.11 Solomons day of Coronation is called poetically the day of his espousals and the day of the gladness of his heart i. e. the day that he desired so earnestly set his heart on and was so glad when it came But if the roots be distinguished by the position of the point over ש then as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not else-where to be met with in Scripture so there may be place for conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had originally the same sense that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack hath for effudit pouring out For the Lexicographers that render it elocutio and expositio and yet produce no other place but this wherein they pretend it to do so are well reconcileable with this and so are most of the antient Interpreters though they have rendred it variously the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or as other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of his lips that which the lips pour out in prayer and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpretation or exposition of the lips agreeable to the Arabick notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for indicium But the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of his lips that which he hath first prepared in the heart by meditation and then poured out at the lips V. 2. Preventest From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel hath several significations ordinarily to prevent or anticipate but withal to meet Deut 23.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render they met you not with bread and water and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurrerunt me and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Nehem. 13.2 they met not so Isai 21.14 we read they prevented not it should be they met not with bread him that fled In all which the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet So Mich. 6.6 wherewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet the Lord and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet him with burnt-offerings we read come before which if it be in the notion of preventing certainly belongs not to that place And thus it most probably signifies here thou shalt meet him with benediction of good as when Melchizedeck met Abraham and brought forth bread and wine and blessed him So Gods coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first as Job 41.2 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath begun any kindness to me obliged me first and I will repay him The rendring of Castellio is here most perspicuous and fully expressive of the sense cum egregiis affecisti beneficiis thou hast bestowed most eminent favours on him V. 11. Intended The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence
womb opens and they bring forth presently This seems to be the meaning of the LXXII also that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparing the binds viz. to bring forth This is here set poetically to express the great consternation that the Moabites and Edomites intimated in the former verse were in V. 10. The floud That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither signifies a floud of waters or deluge that layes all wast is certain Such was that in Noahs time vulgarly and by way of eminence thus stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge and of that the Chaldee understands this place God say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgment and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall make the deluge to be inhabited or make the world habitable after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge saith the Syriack restrained it saith the Arabick rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit And thus it may properly be understood here the only place where the word is used save in the story of Noah as reflecting on the great judgments of God on the old heathen sinful world which he still continues although not in the same way of execution upon the heathen Princes Davids and his enemies But it is also possible that as waters and many waters signifie no more then the clouds see note c. so here the floud which is still but a multitude of waters may be taken for those waters above the firmament the clouds or watery meteors which when they were let loose upon the old world the windows of heaven were said to be opened But these withall very fit poetically to signifie the armies of David and Gods enemies which also if not represt lay wast as a flood and come in like a deluge So a flood of mighty waters signifies Isa 28.2 and the enemies coming in like a flood Isa 59.19 See Jer. 46.7 8. and 47.2 Dan. 9.26 and 11.22 Am. 9.5 Nah. 1.8 And in the like though nor the same style David speaks of his enemies Psal 6◠2 and Psal 124.4 And then Gods sitting on them will be his judging and executing punishments upon them i. e. these heathen people here formerly mentioned The Thirtieth PSALM A Psalm and song at the dedication of the house of David Paraphrase The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house the building whereof is mentioned 2 Sam. 5.11 soon after the end of his war with Sauls house and his being anointed King over Israel and is the commemoration of his own great troubles and dangers and Gods rich mercy in delivering him out of them 1. I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Paraphrase 1. I will magnifie thy mercy O Lord who hast restored me peaceably to the throne out of a very low and well-nigh lost condition When I was made like water spilt upon the earth and not only so but as such water again sunk into the pit v. 3. thou wert then pleased as it were to let down the pitcher into that pit and from those many waters that there are lost to recover and gather up one who could not deserve to be esteemed as a drop of the bucket and so to lift me and to draw me out of that pit to enable me to overcome all difficulties and not suffer mine enemies to prevail against me who would have triumpht abundantly if thou hadst not rescued and delivered me out of their hands 2. O Lord my God I cryed unto thee and thou hast healed me Paraphrase 2. When I was in distress I addrest my prayers to thee and thou gavest me release 3. O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit Paraphrase 3. It was thy continued aid and protection that still supported me without which I had certainly been destroyed 4. Sing unto the Lord O ye Saints of his and give thanks for the remembrance of his holiness Paraphrase 4. O let this be matter of rejoycing and blessing God to all pious men let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him 5. For his anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning Paraphrase 5. When he chastiseth his servans for their sins this endureth but for a small time but the effects of his favour never have any end he exerciseth them with sadness and light affliction for some small space but then presently follow solid and durable joys 6. And in my prosperity I said I shall never be moved 7. Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Paraphrase 6 7. When Saul was dead and I was crowned both over Judah and Israel in Hebron and the Ark the pledge of Gods presence and powerful assistance placed and setled in the hill of Sion I deemed my quiet and prosperity so compleat that I needed not to fear removing out of it Gods special favour to me had exalted me to the throne and as I thought now secured me in it But he was pleased for some time to withhold my rest For as after my first crowning I was seven years together exercised by enemies of the house of Saul 2 Sam. 5.5 so after this second other troubles assaulted me thereby to instruct me by what tenure it was that I held my security meerly by his continued favour and mercy toward me 8. I cryed to thee O Lord and unto the Lord I made supplication 9. What profit is there in my blood when I go down into the pit shall the dust praise thee shall it declare thy truth Paraphrase 8 9. In this estate I made my moan to God and besought him that he would not give me up to the malice of mine enemies to be destroyed and slaughtered by them but magnifie in me at once his mercy and his fidelity the one in preserving my life and restoring me to peace the other in performing those promises which would seem to have been frustrated by my death 10. Hear O Lord and have mercy on me Lord be thou mine helper Paraphrase 10. And to that end that he would now seasonably interpose his hand for my assistance 11. Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladness Paraphrase 11. 〈◊〉 at length my 〈…〉 been heard and all my sorrow and affliction exchanged for joy and a most prosperous condition and establishment in the Kingdom 2 Sam. 5.12 which is now the more glorious by comparison with my former sadness 12. To the end that
Goodness The first verse is very distantly rendred by the LXXII Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O mighty man the benignity of God as the Chaldee rightly render it they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty for wickedness and the Syriack and Latine c. follow them in it To this they seem to have been lead by a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite contrary to mercy by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for impiety mercilessness and also reproach Lev. 20.17 it is a wicked or abominable thing By analogy with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be thought to signifie that which is to the reproach of God as indeed the killing of the Priests was and so not amiss exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the ordinary acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very fit for this place where the great mercy and benignity of God and the continuation or constancy thereof in despight of our greatest provocations Gods bounty even to enemies is very fitly opposed to Doegs unprovoked cruelty and impiety V. 4. Deceitful tongue The reading of the LXXII here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is resisted by the context and 't is not improbable to have been the error of some scribe the change being so easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vocative case to which it may be fitly said in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast loved And thus surely the Latine read it who have lingua dolosa in that case but the Syriack took it in that other and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conjunction with the antecedents and deceitful tongues and so the Arabick and Aethiopick also V. 5. Dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally from the Tabernacle not from thy dwelling place and so the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Tabernacle and though the Latine and Syriack and Arabick have added tuo thy yet neither will the Hebrew bear nor do the Chaldee acknowledge it who read by way of paraphrase he shall cause thee to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inhabiting in the place of the Schechina or Tabernacle the place of Gods presence And thus Aben-Ezra expounds the Tabernacle of the place where the Ark was And then the removing from that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulit will be best understood of the censure of Excommunication which in the last and highest degree was Schammatha delivering up the offender to the hand of heaven to be cut off himself and his posterity according to that of the Jewish Doctors who assign this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision that he that is guilty of death only himself suffers not his seed but excision reacheth both the sinner himself and his posterity as here it doth The Fifty Third Psalm TO the chief Musitian upon Mahalath Maschil A Psalm of David Paraphrase The fifty third Psalm is very little varied from the Fourteen first composed by David on occasion of the general revolt in Absoloms rebellion but now new set to the tune called Maschil which probably was the cause of the variations and accommodated to some other occasion perhaps the first captivity mentioned v. 6. and committed to the Praefect of his Musick to be sung to a Flute or some other such hollow instrument 1. The fool hath said in his heart There is no God Corrupt are they and have done abominable iniquity there is none that doth good Paraphrase 1. See Psal 14.1 2. God looked down from Heaven upon the children of men to see if there were any that did understand that did seek God Paraphrase 2. See Psal 14.2 3. Every one of them is gone back they are altogether become filthy there is none that doth good no not one Paraphrase 3. See Psal 14.3 4. Have the workers of iniquity no knowledge who eat up my people as they eat bread they have not called upon God Paraphrase 4. See Psal 14.4 5. There were they in great fear where no fear was for God hath scattered the bones of them that incamped against thee thou hast put them to shame because God hath despised them Paraphrase 5. God struck them with a sudden consternation for which there was no visible cause and so they fled and were killed in the flight God being thus pleased signally to interpose his hand for the securing of David and his disappointing and discomfiting his enemies 6. O that the salvation of Israel were come out of Sion When God bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Paraphrase 6. See Psal 14.7 Annotations on Psal LIII Tit. Mahalath What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the title of this and the 88 Psalm must be uncertain the word being not elsewhere found 'T is most probably the name of an Instrument on which the Psalm was to be sung and it may fitly be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit or iâ—cidit either from the hollowness of the instrument or farther from the holes cut in it in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used for fistula or tibia a pipe The Fifty Fourth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David when the Ziphims came and said to Saul Doth not David hide himself with us Paraphrase The fifty fourth Psalm was composed by David at a time of his great distress and seasonable deliverance afforded him by God when hiding himself in the wilderness of Ziph 1 Sam. 23.15 and of Maon v. 24. the Ziphites made discovery to Saul v. 19. and he went with forces to seek him v. 25. and compassed him round about v. 26. but was diverted and called home and gave over the pursuit by reason of the Philistims invading his land v. 2â— It was set to the tune of Maschil and committed to the Praefect of the stringed instruments 1. Save me O God by thy name and judge me by thy strength 2. Hear my prayer O God give ear to the words of my mouth Paraphrase 1 2. To thee O Lord I address my self in all humility to thee is my only resort that at this time of distress thou wilt take the care and patronage of me and by thy power and mercy deliver me out of it 3. For strangers are risen up against me and oppressors seek after my soul they have not set God before them Selah Paraphrase 3. For now malitious men have conspired to bring mischief and ruine upon me and by their discoveries excited those who are now hunting me for my life they only consider how they may gratine the King and gain his favour and have no restraint of conscience or piety to repress them from proceeding to the utmost evil 4. Behold God is my helper the Lord is with them that uphold my soul Paraphrase 4. But their malice shall
not hurt me as neer and close as they are gotten about me the Lord shall preserve me and deliver me out of their hands 5. He shall reward evil unto mine enemies cut them off in thy truth Paraphrase 5. And execute vengeance on these Ziphites that have thus been imployed by Saul to observe and betray me 1 Sam. 23.23 bringing them in his just judgment to utter destruction 6. I will freely sacrifice unto thee I will praise thy name O Lord for it is good Paraphrase 6. This obliges me to make my most solemn acknowledgments to present as my free-will offerings my lauds and praises which are most due and a most joyful imployment to be paid to him that hath dealt so gratiously with me 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemy Paraphrase 7. Having by a signal act of his special providence diverted and called back my enemies given me a pleasurable sight of them in their retreat and so set me safe from this so present a danger Annotations on Psal LIV. V. 4. With them that uphold This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord among the susteiners deserves here to be taken notice of as a form not unusual among the Hebrews yet signifying no more than that God is my upholder and not he as one of many but my only upholder So Jud. 11.35 when Jephtha tells his daughter thou art among the troublers of me or one of them that trouble me the meaning is no more than that she very much grieved and troubled him So Isa 41.4 when God saith of himself I am with the last the meaning is evident I am the last simply as before I am the first So Hos 11.4 I was to them as they that take off the yoke i. e. I â—ased them So Psal 55.18 there were many with me i. e. God is with me and that is as good as the greatest multitude So Ps 69.26 they whom thou hast wounded signifies no more than the singular number precedent he whom thou hast smitten This idiome we see continued in the New Testament Joh. 11.19 many of the Jews came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those about Martha and Mary i. e. as we render it to Martha and Mary So in Greek style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than Plato and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the rich is no more than to be rich All this is observed by the learned Seb. Castellio and given as the account of his rendring the words Dominus is est qui mihi vitam sâ—stentat The Lord is he that sustains my life wherein also he agrees with the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is the defender of my soul and so the Latine susceptor animae meae and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supporter of my soul or life and so the Arabick and Aethiopick V. 6. Freely sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the known style for a free-will offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or voluntary oblation so much spoken of and so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sacrifice it must questionless signifie and the preposition ב may either be a pleonasm I will offer a free-will offering or be thus taken notice of in the rendring I will sacrifice to thee by way of free-will oblation And thus the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their interpreter renders sacrificium sacrificabo I will sacrifice a sacrifice In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is good is capable of a double rendring either thy name is good or it is good to praise thy name see Psal 92.1 and Psal 118.8 9. But the Jewish Arab confines it to the former sense paraphrasing it thus I will praise thy name and say The Lord is good V. 7. Mine eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit will best be rendred beheld or lookt and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mine enemy signifies no more but beheld or lookt upon mine enemy This the Chaldee is willing to supply as supposing an ellipsis in it by adtion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge mine eye hath seen revenge upon mine enemy and our English imitating them reads his desire But the simple reading is followed by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eye hath looked upon my enemies and so the Syriack and Latine c. follow them and that seems to be the best rendring of the place for Davids enemies at this time were not destroyed but only drawn back from pursuing him by the coming of the news of the Philistims being in the land The more probable notation of the phrase is that David was so nigh as to behold them marching away which he might well do having been incompast with them so close as the story of it expresses v. 26. and but on the other side of the hill Maon from the top of which he might well behold them in their retreat and being so neer destruction by them and yet so safe by this act of Gods providence recalling them he might well recount it as an eminent mercy that his eye thus beheld his enemies when he was delivered from their pursuit The Fifty Fifth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David Paraphrase The fifty fifth is a mournful Psalm of Davids recounting his own distresses in the time of Absaloms rebellion and the perfidiousness of those his own principal servants and Counsellers such was Achitophel 2 Sam. 16.23 which were the chief authors of it yet confidently resorting to God for his aid and chearfully depending on it He set it to the tune of Maschil and committed it to the Praefect of his Musick to be sung to the harp c. 1. Give ear to my prayer O God and hide not thy self from my supplication Paraphrase 1. O thou which art my only refuge in all distresses be thou now pleased to hearken favourably to my requests 2. Attend unto me and hear me I mourn in my prayer and make a noise Paraphrase 2. My condition makes me very querulous and importunate O be thou pleased to consider my distress 3. Because of the voice of the enemy because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me Paraphrase 3. My son Absalom hath depraved my Government and those that are associated with him have driven me from my throne the one accuseth me as guilty of great misgovernments the other pursue me with all the malice 〈◊〉 rancour imaginable 4. My heart is sore pained within me and the terrors of death are fallen upon me Paraphrase 4. And the danger is so great and pressing that I may be allowed to tremble and quake at the appearance of it 5. Fearfulness and trembling are come upon me and horror hath
to be cast on God being the burthen of the mind only that is most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care or sollicitude But some of the Jews incline to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for a verb and then it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast or commit thy self or thy affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given to thee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Arab Interpreter is capable of this sense being the same with the Hebrew only changed ×™ into ו V. 23. Half their days In the Jewish account threescore years was the age of a man and death at any time before that was lookt upon as untimely and deemed and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision of which they made 36 degrees So that not to live out half ones days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in their style to die before thirty years old The Fifty Sixth PSALM TO the chief Musitian upon Joâ—ath Elem Rechokim Michtam of David when the Philistims took him in Gath. Paraphrase The fifty sixth Psalm was composed by David as Psalm 34. was at Adullam or some place of his flights in remembrance of his great deliverances out of the hands of Saul and in reflexion on the time when he was with the Philistims 1 Sam. 21. in which he resembleth himself to a Dove a great way from home sitting sadly and solitaâ—ily by it self It is called his jewel see note on Psal 16. a. in respect of the memorableness of the escapes which were the matter of it and he committed it to the Praefect of his Musick to be solemnly and publickly sung 1. Be mercifull unto me O God for man would swallow me up he fighting daily oppresseth me Paraphrase 1. Blessed Lord my enemy Saul is very earnest and diligent to devour me he is continually designing some mischief against me O be thou gratiously pleased to interpose thy hand of deliverance for me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most high Paraphrase 2. I am watched on every side by a multitude of envious persons who fain would get me into their snares but thou O Lord art able to disappoint them all 3. What time I am afraid I will trust in thee Paraphrase 3. When any the greatest cause of fear approacheth me I have my sure refuge on which I may repose my self thy over-ruling Providence O Lord. 4. In God I will praise his word in God I have put my trust I will not fear what man can do unto me Paraphrase 4. Thou hast promised me thy constant aid and the fidelity of that and all other thy promises is matter of glorifying and firm confidence to me and I cannot be brought to apprehend any danger from the malice of men be it never so great as long as I have this so impregnable a bulwark to secure me 5. Every day they wrest my words all their thoughts are against me for evil Paraphrase 5. My enemies I know are very diligent and industrious they do their utmost to deprave my words and actions to put the most odious interpretations upon them their plots and consultations are wholly spent to work me some mischief 6. They gather themselves together they hide themselves they mark my steps when they wait for my soul Paraphrase 6. Very busie they are in meeting and laying their heads together they manage it with all secresie as so many treacherous spies they have an evil eye upon every thing I do and fain would find occasion to insnare and ruine me 7. Shall they escape by their iniquity In thine anger cast down the people O God Paraphrase 7. Their whole confidence is in their falseness and wickedness certainly thou wilt not permit such acts to prosper finally thy patience will at length be provoked and then thou wilt suddenly subdue them and destroy them 8. Thou tellest my wandrings put my tears into thy bottle are they not in thy book Paraphrase 8. I have been long banished from my home wandring up and down in great distress my condition hath been very sad and lamentable And all this I am sure is particularly considered by thee thou knowest the days of my exile and vagrant condition thou reckonest and layest up all the tears that drop from me for thou hast a sure record a book of remembrance for all that befals me and wilt I doubt not in thy good time vindicate my cause and deliver me 9. When I cry unto thee then shall mine enemies turn back this I know for God is for me Paraphrase 9. I need no other weapons to discomfit my enemies but my prayers for of this I have all assurance that God doth espouse my cause and in his good time upon my humble and constant addresses to him he will certainly take my part and come in seasonably to my rescue 10. In God will I praise his word in the Lord will I praise his word 11. In God have I put my trust I will not be afraid what man can do unto me Paraphrase 10 11. He is my God and my Lord a God of all mercy and goodness and a Lord of all power and might The former of these hath inclined him to espouse my cause to make me most gracious promises of preservation and deliverance and the latter secures me of his strength and fidelity his ability and readiness to perform them And this is matter of all joy and comfort to me in my distress of confidence that having relied on him I shall not be forsaken by him nor fall under the malice and power of any of mine enemies 12. Thy vows are upon me O God I will render praises unto thee Paraphrase 12. I am under the greatest obligation to return my thanksgiving to thee and all the oblations of a grateful heart In this I shall be careful not to fail but sing praises to thee for ever who art thus graciously pleased to own and vindicate thy unworthy servant 13. For thou hast delivered my soul from death wilt not thou recover my feet from falling that I may walk before God in the light of the living Paraphrase 13. Thy preservations I have signally experimented several times when my very life hath eminently been in danger And these pledges of thy mercy give me assurance that thou wilt now rescue me from all my dangers and give me space and opportunities to live and serve thee and walk acceptably before thee Annotations on Psalm LVI Tit. Took him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a latitude not only to apprehend or take or hold as a prisoner but simply to have to possess to contain to have in ones power Accordingly as it is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had him in their power so if we consider the story to which it refers 1 Sam. 21. we shall find
〈◊〉 〈◊〉 〈◊〉 he that would swallow me up hath reproach't or rail'd against me V. 4. My soul The rendring of this fourth verse will depend upon the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul This according to the most usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then I my self and then it may not improbably connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person my soul i. e. I lie among Lions If not so yet reteining the literal rendring my soul that may be taken in the vocative case as part of a soliloquy O my soul I lie In either of these rendrings the following words will flow readily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of mâ—n are set on fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. their teeth are spears V. 8. Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most fitly to be taken in the transitive sense for exciting or stirring up and so awakening So 't is generally taken and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a noun that signifies the dawning first light of the morning the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred I will awake the morning a Poetick strain imitated by Ovid and frequent among Poets Non vigil ales ibi cristati cantibus oris Evocat auroram The cock by his crowing calls not up the morning there V. 10. The clouds From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comminuit is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven from the thinness of the Substance thereof And it seems to be taken not for the aereal part which contains the Clouds but the aethereal which comprehends the Sun Moon and Stars So Psalm 89.37 where the Moon is called the faithfull witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven So v. 6. who in the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be compared unto the Lord meaning the highest heavens not the clouds So Isai 45.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural Let the heavens distill righteousness to signifie not the clouds that distill the dew as the Chaldee there understands and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the clouds but God the Lord that doth all these things v. 7. so Jer. 51.9 is lifted up to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens of heavens or highest heavens I suppose there in the notion of the highest heavens though that phrase do not always signifie so see note on Psal 148.4 And so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the verse regularly signifies the regions of the air frequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens and then in all reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie not the same again but the aethereal regions and so will best be rendred Skie the seat of the Stars the Chaldee reteineth the same word only changed into the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens the Syriack also departing from the LXXII which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heavens of heavens The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a root differing from the Hebrew only by the change of ×— into ×” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though not usually found applied to the heavens yet may well signifie the highest of them properly signifying heights as joyned with the name of mountain the heights or highest tops of the mountains and that is the peculiar style for the athereal bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heights and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest which makes it reasonable for us to render it Skie and not Clouds The Fifty Eighth PSALM TO the chief Musitian Altaschith Michtam of David Paraphrase The fifty eighth Psalm is a contemplation of the injustice and incorrigible wickedness of men especially of his enemies that exasperated Saul against him together with Gods unexpected speedy vengeance on them 'T was set to the tune which began with the words Destroy not see note on Psal 5â— â— and as several others styled Davids jewel because of the signal acts of Gods just judgment mentioned in 〈◊〉 see note on Psal 16. a. and was composed by David and committed to the Praefect of his Musick 1. Do ye indeed speak righteousness O congregations do ye judge uprightly O ye sons of men Paraphrase 1. 'T is lamentable to consider how little truth and justice is left in the world even among thâ—se whose quality most 〈◊〉 it from them 2. Yea in heart ye work wickedness you weigh the violence of your hands in the earth Paraphrase 2. All their thoughts and designs are continually imployed in mischief all the business of their lives to fit it and frame it perfect and compass it to the best advantage 3. The wicked are estranged from the womb they go astray as soon as they be born speaking lyes Paraphrase 3. Vice begins and takes possession of them very early from their very birth as it were in their very first and tenderest childhood they transgress the rules of justice tell lyes as soon as they are able to speak the corruption of their nature soon shews it self in inclinations to ill and they make not use of divine grace or humane discipline to restrain it but set out and begin their age with sinning and so proceed without reformation 4. Their poison is like the poison of a serpent they are like the deaf adder that stoppeth her ear 5. Which will not hearken to the voice of the charmers charming never so wisely Paraphrase 4 5. They are full of nothing but wickedness therein to be resembled to serpents the most poisonous noxious creatures and one resemblance more they have to one famous sort of serpents those of whom the naturalists say that being deaf of one ear by nature they have a way of making themselves perfectly deaf on purpose to preserve themselves from the force of the wisards charms designed to lull them asleep and take them And thus do these obstinate incorrigible men resolve never to admit or hearken to any means which may have force to perswade them to leave their wicked ways are to all methods of working their reformation impregnable and impersuasible 6. Break their teeth O God in their mouth break out the great teeth of the young Lions O Lord. Paraphrase 6. But God will disappoint their poisonous and mischievous designs he will weaken and disable them deprive them of the weapons or opportunities of their malice as snakes or serpents that have their teeth pulled out and for the more violent open oppressors that Lion-like invade the innocent he will disarm them of those instruments whereby they rend and enjoy their prey and though their ravenous wicked inclinations and appetites remain yet shall God restrain them from breaking out to the destroying of his servants 7. Let them melt away as waters that run continually when he bendeth his bow to
tremble thou hast broken it heal the breaches thereof for it shaketh Paraphrase 2. We have for a while been under thy displeasure and felt a kind of earthquake wherein is first a trembling commotion then a fissure or opening of the earth And so have we been terribly shaken and wounded agitated and broken asunder but now thou art gratiously pleased to repair our breaches to heal us and restore us to a prosperous state again 3. Thou hast shewed thy people hard things thou hast made us to drink the wine of astonishment Paraphrase 3. Thou hast for a while exercised us with afflictions shewed us a dispiriting doleful prospect given us a myrrhate draught such as did cast us into great sadness 4. Thou hast given a banner to them that fear thee that it may be displai'd because of thy truth Selah Paraphrase 4. But now thou hast given us a triumphal one and abundantly made good thy promised mercy and so thy truth and fidelity to us in raising up and inabling our forces to atchieve this signal victory 5. That thy beloved may be delivered save with thy right hand and hear me Paraphrase 5. Thou hast shewed forth thy favour to thy servant David whose name signifies beloved rescued him from his enemies hands and the same mercy thou wilt gratiously continue to me 6. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 7. Gilead is mine and Manasseh is mine Ephraim also is the strength of my head Judah is my Law-giver Paraphrase 6 7. God hath made me a sure promise which is now most fully performed and so is matter of all triumph rejoycing and thanksgiving to me I am not only fully and quietly possest of all the Kingdom both of Israel and Judah and now delivered from the assaults which were made against me by my malicious neighbours see Psal 108.7 c. 8. Moab is my washpot over Edom will I cast out my shooe Philistia triumph thou because of me Paraphrase 8. But even they that thus assaulted me are themselves brought into subjection to me subdued and perfectly brought under me by name the Moabites the Idumaeans and the Philistines 9. Who will bring me into the strong City who will lead me into Edom 10. Wilt not thou O God which hast cast us off and thou O God which didst not go out with our armies Paraphrase 9 10. But this by no strength of my own by no kind of humane aids the unsufficiency of those was well seen when thou in thy displeasure leftest us to our selves but only by thy all-powerful conduct who wert formerly displeased but now art gratiously returned to us and by thy prospering hand and influence wilt work the greatest victories for us that we can want or expect from thee 11. Give us help from trouble for vain is the help of man Paraphrase 11. To thee therefore alone is our resort and address whether for relief in the greatest distress or for strength and victory over our enemies all other assistances beside that of heaven being perfectly unsufficient and vain and absolutely superfluous and needless if the Lord of hosts engage in our behalf 12. Through God we shall do valiantly for he it is that shall tread down our enemies Paraphrase 12. If he interpose his power for us there is no enemy shall be able to stand before us It is he and not any puissance of ours that hath and shall work all our victories for us Annotations on Psalm LX. Tit. Shushan-Eduth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six signifies hexachordum an instrument of six strimgs see Psal 45. a. It signifies also a flower whether rose or lilie But here in the title of this Psalm as also Psalm 80. in all probability 't is used in the same sense in the singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the title of Psal 45. and to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclines it the Psalm being committed to the Praefect of the Musick with directions to set it to that instrument As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testatus est it may signifie the Oracle or the Ark of the Testimony as oft it doth and so the Hexachord of the Oracle may probably be resolved to be an instrument that solemnly waited on that Or else taking it in the primary sense for testifications or commemorations i. e. solemn thanksgivings for mercies received from God which were wont to be performed with Musick the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hexachord of the testimonies may fitly be set to signifie such a Musical instrument used in thanksgivings Add to this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack signifies a feast that particularly of the Passeover and if that may here be of any intimation and be not only a corruption brought in by latter times from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some question not very probably 't will be no more than the festival Hexachord or instrument solemnly used at feasts Tit. Return'd It is evident in the story 2 Sam. 8. and 1 Chron. 17. that Davids victory over the Idumaeans was diverse from that over the Syrians The Syrians came to help Hadadezer marching towards Mesopotamia far from the borders of Edom and Arabia And after this victory over the Syrians 1 Chron. 18.5 6. David returns to Jerusalem v. 7. And then 't is added v. 12. Moreover Abishai slew in the valley of salt eighteen thousand of the Edomites These things therefore must be thus divided in the title of this Psalm and the victory over the Idumaeans lookt on as distinct from that over the Syrians and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred literally and Joab returned not when But then whereas in that place of the story 1 Chron. 18.12 't is said that Abshai slew in that valley of salt eighteen thousand Edomites and here that Joab smote Edom in the same valley twelve thousand and 2 Sam. 8.13 that David gat him a name when he returned from smiting the Syrians in the valley of salt being eighteen thousand men all which may be thought to set down the same passage but yet differ in several circumstances one from the other this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or difficulty may be best salved by interpreting these three places of three several passages in the story For first the words 2 Sam. 8.13 may thus be understood David when he returned from smiting the Syrians gat him a name i. e. by smiting encreased his glory in the valley of salt eighteen thousand men which reading hath this to assist it that there is a dictinctive accent in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separating that of his smiting the Syrians from the other passage of the eighteen thousand in the valley of salt And indeed that the whole verse belongs not to the Syrians but principally to the
The Hundred and Tenth PSALM A Psalm of David The hundred and tenth Psalm was certainly composed by David see Matt. 22.43 not concerning himself and God's promising the Kingdom to him after Saul as the Chaldee suppose but by way of prophesie of the exaltation of the Messias see Matt. 22.44 Act. 2.34 1 Cor. 15.25 Heb. 1.13 to his Regal and which never belonged to David Sacerdotal office both which are by him exercised at the right hand of his Father and settled on him as the reward of his humiliation and passion see Phil. 2.8 9. 1. THE Lord said unto my Lord sit thou on my right hand untill I make thine enemies thy footstool Paraphrase 1. The Messias which is to come into the world is to be looked on by all men with adoration as being though born in the mean estate of humane flesh and of King David's seed yet really much higher than David which he could not be if he were not God himself the King of Kings and Lord of lords And of him Jehovah the one supreme God Creator of heaven and earth hath decreed that having been for some time opposed and at length crucified by those whom he was sent to call powerfully to repentance he should be exalted in that humane nature which here he assumed to the highest pitch of glory and majesty and authority in heaven there to exercise all power over this inferior world to reign 1 Cor. 15.25 till he hath subdued all that opposeth thâ— his kingdom 1. his crucifiers by converting some and destroying others 2. the Idolatrous heathen world by subjecting them to the Gospel 3. the power of sin and 4. Satan in mens hearts and at last 5. death it self 1 Cor. 15.26 And when all this is done at the conclusion of this world then shall he give up his power into his Father's hand from which he had it and himself be subject to him that put all things under him 1 Cor. 1â— 27 2. The Lord shall send the rod of thy strength out of Sion rule thou in the midst of thine enemies Paraphrase 2. This kingdom of his is to be a spiritual kingdom exercised by the sword or sâ—epter of his sweet but powerfull spirit the Gospel of Christ the power of God unto salvation to all that believe and obey it And this shall first be preached after his resurrection and ascension by his Apostles at Jerusalem see Psal 2.6 to those that crucified him and from thence it shall be propagated to all Judaea and then to all parts of the habitable world on purpose designed to bring home sinners to repentance and change of life And the success thereof shall be admirable a Church of humble obedient Christians gathered from amongst his greatest enemies some of the rebellious Jews and great mâ—ltitudes of heathen Idolaters Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning thou hast the dew of thy youth Paraphrase 3. At the going out of the Apostles upon their great expedition their sacred warfare to conquer the obdurate world all that have any thing of humility or piety wrought in their hearts by the efficacy of his preventing grace shall come in and receive the faith of Christ most willingly forsake and leave all to follow him and attend him in his Church and the multitude of disciples shall be as the stars of heaven the sands on the sea-shore or the dew that in the morning covers the face of the whole earth 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek Paraphrase 4. And as he is to be a King so is he to be a Priest also At his exaltation and ascending to heaven God his Father hath firmly decreed that he shall be advanced to such a sort of Priesthood as that of Melchizedek was see Heb. v. 6. and 7.17 who had those two great offices of King and Priest united in him so shall Christ be instated at the right hand of his Father in the full power of entertaining and blessing his faithfull servants such as Abraham was when he was entertained and treated by Melchizedek and blessed by him And the interpretation of this his benediction is his giving them grace to turn away every man from his iniquities Act. 3.26 to aid them against all their spiritual enemies and support them in all their necessities And this office commencing at his ascension is never to have an end never to be succeeded in by any as the Aâ—ronical priesthood descended from father to son but to continue in his hands and to be most successfully exercised till it be at the end of this world delivered up to God the Father 5. The Lord at thy right hand shall strike through Kings in the day of his wrath Paraphrase 5. But as he shall be a most mercifull High Priest to all that humbly receive and obey and address themselves to him so to all obdurate sinners that stand out and oppose his power in their hearts that will not suffer this Priest to bless this King to reign over them he shall manifest himself a most terrible Judge and destroy the mightiest grandeur and prowess upon earth that doth not come in unto the faith 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys Paraphrase 6. All the impenitent wicked world both of Jews and Heathens he shall most illustriously destroy make them a kind of Akeldama and the greatest Antichristian Monarchy in the world most eminently that of heathen Rome which so bloodily persecutes the Christians shall be demolished see Rev. 18.2 and Christian profession set up in the place of it 7. He shall drink of the brook in the way therefore shall he lift up the head Paraphrase 7. Thus shall the Messias and his Kingdom be advanced And all this but a proportionable reward designed by his Father to his great humiliation and patience and fidelity and constancy in the pursuit and discharge of the office prophetick assigned him here on earth the calling home sinners to repentance In this he shall be so diligent and industrious so vigilant and intent on all opportunities of advancing this end of doing the will of his Father the work for which he was sent that he shall wholly neglect himself his own will his own ease his own ordinary food take that which comes next and is most mean and vile like a General in his keenest pursuit of his enemies that satisfies the necessities of nature with water out of the next brook c. and with the same alacrity he shall at last undergo the most contumelious death and for this espousing of God's will and despising and contemning himself God shall highly exalt him and possess him of that both Regal and Sacerdotal power to continue to him and by his hands in
none that requireth or avengeth for my soul none that defends or vindicates it V. 7. That I may praise The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudandum to praising may indifferently be rendred either in the first person that I or in the third plural that they may praise i. e. the just in the next words And to that latter sense the following words seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me shall the righteous come about in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my cause saith the Chaldee shall they come about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just shall make thee a crown of praise say they not come about me or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch for me in the notion wherein they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect wait for Job 36.11 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies for me or for my cause on occasion of me come about incompass God believe in him praise his name when so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred they see how graciously God hath dealt with me The Jewish Arab reads And the righteous shall take me for a crown to them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to incompass or come about as when a multitude of people assemble on any occasion so Prov. 14.18 the simple inherit folly but the prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall incompass knowledge i. e. seek it and follow it with all diligence and so to incompass God is to frequent his sanctuary devoutly and diligently to make addresses to him The word also in Arabick dialect signifies â—o be multiplied and so it will commodiously be rendred on occasion of me the righteous shall be multiplied when they see thy mercifull returns or dealings toward me The Hundred and Forty Third PSALM A Psalm of David The hundred forty third is a mournfull supplication for deliverance from powerfull enemies and was composed by David as some think at the time of Absalom's rebellion as others more probably and in harmony with the two former at the time of his being pursued by Saul in the Cave of Engedi 1. HEar my prayer O Lord give ear to my supplications in thy faithfulness answer me and in thy righteousness Paraphrase 1. O Lord I beseech thee to hear and answer my requests which my present distresses force me to present to thee and thy abundant grace and promises of never-failing mercy give me confidence that thou wilt favourably receive and perform unto me 2. And enter not into judgment with thy servant for in thy sight shall no man living be justified Paraphrase 2. I know my sins have justly provoked and brought down these pressures on me but thou art graciously pleased to be reconciled with humbled penitent sinners thou hast promised by a covenant of mercy not to charge on such with severity all the sins of which they have been guilty and were it not for that covenant 't were impossible for any frail imperfect sinfull creature such as every meer man is to appear with hope or comfort before thine exact tribunal To this thy promised mercy mine onely appeal lies and having sincerely vow'd to perform unto thee all faithfull be it never so mean and imperfect obedience I can put in my claim founded on thy faithfull promise v. 1. and hope and beg for this seasonable mercy and deliverance from thee 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground he hath made me to dwell in darkness as those that have been long dead Paraphrase 3. For my malicious enemies have calumniated first then persecuted me and now at length brought me to a very sad and dejected estate forced me to hide my self under ground to fly from one cave to another from the cave of Adullam 1 Sam. 22. to the cave of Engedi ch 24. 4. Therefore is my spirit overwhelmed within me my heart within me is desolate 5. I remember the days of old I meditate on all thy works I muse on the work of thy hands Paraphrase 4 5. This hath cast me into great perplexity see Psal 142.3 filled me with a most anxious horrour wherein yet I have been able to support my self by reflecting on thy former mercies and deliverances which thy acts of power have been signally interposed to work for me 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah Paraphrase 6. To thee therefore I address my prayers with all the earnestness which my distresses can infuse into me The ground that is parcht with heat and drought and gaspes for some showre from the clouds to refresh it is an emblem of me at this time who pant and gasp and call importunately for some refreshment and relief from thee having no other means in the world to which I can apply my self 7. Hear me speedily O Lord my spirit faileth hide not thy face from me lest I be like unto them that go down into the pit Paraphrase 7. O Lord I beseech thee hasten to my relief my present exigences challenge and importune it from thee If thou do not interpose in my behalf I shall suddenly be overwhelmed by mine enemies and destroyed 8. Cause me to hear thy loving kindness in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soul unto thee Paraphrase 8. O be thou graciously pleased to shew forth thy pity and thy bounty timely and speedily to me who have no other refuge to resort to but that of thine overruling sovereign aid in this is my confidence for this I offer up the humblest devotions of my soul O be thou my guide to direct me to that course whatever it is which thou shalt chuse and wilt prosper to me 9. Deliver me O Lord from mine enemies I flee unto thee to hide me Paraphrase 9. Lord to thee do I betake my self as to mine onely refuge under the safeguard of thy protection I desire to secure my self O be thou graciously pleased to afford me that mercy and thereby to rescue me out of mine enemies hands 10. Teach me to doe thy will for thou art my God thy spirit is good lead me into the land of uprightness Paraphrase 10. Above all by thy paternal goodness I beseech thee be thou pleased so to conduct me in all my ways that I may doe nothing but what is perfectly good and acceptable in thy fight To which end Lord let thy gracious and sanctifying spirit the onely fountain and author of all goodness and holiness direct and assist me in every turn and motion of my life and bring me into a steady constant course of all strict and righteous living that antepast or first part of heaven on earth which thou wilt be sure to crown with a state of â—â—â—fect purity and impeccability
do what the words signify Cassian hath said over the same thing more largely and earnestly That we injoy this treasure it is necessary that we say the Psalms with the same spirit with which they were composed and accommodate them unto our selves in the same manner as if every one of us had composed them or as if the Psalmist had directed them purposely for our uses not satisfying our selves that they had their whole completion in or by the Prophet but discerning every of us our own parts still to be performed and acted over in the Psalmists words by exciting in our selves the same affections which we discern to have been in David or in others at that time loving when he loves fearing when he fears hoping when he hopes praising God when he praises weeping for our own or others sins when he weeps begging what we want with the like spirit wherein his petitions are framed loving our enemies when he shews love to his praying for ours when he prays for his having zeal for the glory of God when the Psalmist professes it humbling our selves when he is humbled lifting up our spirit to heaven when he lifts up his giving thanks for Gods Mercies when he doth delighting and rejoycing in the beauty of the Messias and of the Church his Spouse when he is delighted and rejoyceth when he relates the wonderful works of God in the Creation of the World bringing his People out of Aegypt c. admiring and glorifying God as he stands amazed and glorifies him and when he mentions the Punishments inflicted on rebellious sinners and Rewards and Favours bestowed on the obedient we likewise are to tremble when he trembles and exult when he exults and walk in the Court of Heaven the Sanctuary as he walks and wish to dwell in it as he wishes Finally where he as a Master teacheth exhorts reprehends and directs the just man each of us must suppose him speaking to him and answer him in such due manner as the instruction of such a Master exacts And that we may in some measure performe this vital substantial part of our task Let us saith he at the beginning of the Psalm beg of God that light and affection and gust and savour with which David was affected when he made it and that with the affection and desire of obteining what he felt 31. And if it be here objected First that there be many things in these Psalms which are not agreeable to every mans condition and so cannot at all times be attended with the spirit of the reciter as the Eucharistical Psalms are not proper for him that is in distress c. Secondly that there are many which have no propriety to the spirit of any Christian as those which are spent in calling down vengeance on Gods and the Psalmists enemies Let them be confounded and put to shame that seek after my soul Psal 35.4 Let them be as chaffe before the wind and let the Angel of the Lord chase them v. 5. Let destruction come upon them at unawares v. 8. and especially Psal 109. allmost throughout the answer will not be difficult To the first 1. that the very objection is a grant that the Psalms contein devotions proper to the most distant conditions of all men and then that which is no way agreeable to my present circumstances being yet most agreeable and accommodate to several other men this is but a summons to my charity to swell above its own banks and diffuse it self to the refreshing and supplying of others wants and so this not any defect but an advantage in the Psalms which will never be complained of by those which begin their Forms as our Saviour directed addressing them to the common Father and Redeemer of all men and desire not to inclose benedictions but take all others into a principal part of their care and so can pray most zealously for any thing that any other Christian stand in needs of And yet 2. it will be hard to mention any thing which was ever fit for the Psalmist to say which will not have some propriety to every of us in whatsoever condition 'T is certain as to the particular instance that he that is in the greatest distress hath yet various matter for and obligations to Thanksgivings when his very distress which seems to set him at the greatest distance from it is the most peculiar ingagement to it God's taking all away bringing to the boiles and dunghill from the ease and splendor of the Palace is Job's summons to blessing the name of the Lord as well as the memory of his greatest donatives and the Psalmist oft assures us of the goodness and most valuable benefits of afflictions and consequently teaches us the duty of blessing and magnifying our benefactor for the mercy of those wholsome be they never so bitter ingredients And the same will be found appliable to all other affections of the Psalmist which will seldome miss to meet seasonable matter to work on in any mans breast which wants not devotion to discern and bring it home to him 32. To the second Objection I shall not need accommodate any other answer than the Reader will find allready given in the Margin and Paraphrase and Annotation on Psal 35.4 and other the like that the Hebrew is as capable of the Future as the Imperatiue mood and sense and so the Translation in all reason to be changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not let them be confounded and put to shame but they shall blush and be ashamed they shall be turned back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be as chaffe before the wind and the Angel of the Lord shall chase them Their way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be dark and slippery and the Angel of the Lord shall persecute them Destruction shall come upon him unawares and his net that he hath hid shall catch himself into that very destruction shall he fall That David who was a Prophet inspired by God with knowledge of future events should thus rather predict and denounce Gods just judgments on obstinate sinners and that out of designs purely charitative by denouncing to work repentance that repentance might frustrate and cancel the denunciation is much more reasonable for us to resolve than that in the spirit when possibly without the power of Elias he should so frequently call for thunder from heaven either upon his own or Gods enemies And in many places particularly that of Psal 109. 't is reasonable to resolve that it is Christ himself that speaketh in the Prophet as being the person there principally concerned and the completion most signal in many circumstances there mentioned the succession especially of Matthias in his Apostolical and Episcopal office And then there remains no more question or difficulty how these and the like passages are to be accommodated to the Christians affection and spirit than how the plain denunciations of the Gospel are to be entertained by it
in Oxford Anno Dom. MDCLXXXIV TO THE READER TO this Fourth and Last Volume properly belong 1. The Paraphrase and Annotations upon the Psalms 2. Vpon the Proverbs 3. The Sermons Of these the First and the Last as many as the Author published are as he left them with very small Addition or Alteration from his Hand The other Sermons Printed after his Death are carefully Corrected The Second on the Proverbs wherein Death permitted the Author to proceed no further than the Tenth Chapter is now Printed as it was then Transcribed for the Press and the greater part Corrected by his own Hand The rest belong to the Second Part of the Second Volume viz. The Dissertations concerning Episcopacy now inlarged with many Additions by the Authors own Hand To which is annexed the Tract De Confirmatione perfected by the Author though not Published till after his Death Which was thought fit to be intimated together with the several Times when the rest were first Published in the following Catalogue The Contents of this Volume A Paraphrase and Annotations upon the Books of the Psalms Lond. 1659. Fol. A Paraphrase and Annotations upon the Ten first Chapters of the Proverbs The Christians Obligations to Peace and Charity With IX Sermons more Lond. 1649. Quarto Some Profitable Directions both for Priests and People in Two Sermons Lond. 1657. Octavo XIX Sermons more Lond. 1664. Fol. Appendix to Vol. II. Dissertationes Quibus Episcopatus Jura adstruuntur Lond. 1651. Quarto De Confirmatione Commentarius Oxon. 1661. Octavo THE BOOK OF PSALMS BOOK of Psalms The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel signifies to praise or celebrate or depraedicate doth import no more than hymnes or lauds accordingly the singing them is Mat. xxvi 30 exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sung an hymn But being as they generally were set to be Sung to Musical Instruments see Psal cl i. e. Sung and Plai'd together which is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalterie was we know a Musical Instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the antient Glossaries rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gently to touch and move as the Musician touches the Lute or Harp therefore the lxxii have not unfitly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence the Latine and we Psalmi Psalms and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to modulate either with voice or instrument to Sing or Play and this Title is made use of by St. Luke in the New Testament Luke 20.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of Psalms The lxxii now read not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book but either simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalms or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalterie which yet properly signifies the Instrument to which the Psalms were Sung sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Latine nablium sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decachord or instrument of ten strings but the Syriack as well as the Hebrew reteining that title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book of Psalms and St. Luke citing in that style there is little reason to doubt but this was the antient Greek inscription of it But this without question prefixt here by Esdras or whosoever else it was that made this Collection of divine Hymns For it is sure that all these Psalms are not the fruit or product of one inspired brain David indeed was the Composer of many if not most of them who is therefore called the sweet Psalmist of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet in Psalms or the Composer of such sweet melodies by whom the Spirit of the Lord spake and his word was in his tongue 11 Sam. xxiii 1 2. that Man very highly valued and advanced by God a King and the source of the Jewish Monarchy as it was to spring from the Tribe of Judah and withall a Prophet by God inspired and accordingly as these Psalms contain many signal predictions of the Messias who was to spring from Davids loyns and so of Gods dealings under the Gospel both with his faithful servants and obstinate enemies so in the Syriack inscription of them to the Hebrew Title the Book of Psalms is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of David the King and Prophet Unto other his Titles St. Austin from the authority of 11 Sam. xxiii 2 adds Vir in Canticis eruditus qui harmoniam Musicam non vulgari voluptate sed fidei voluntate dilexerat that he was eminently skilled in Canticles as one that loved Musical Harmony with the will of Faith thereby to glorifie his Creator and Redeemer and not from any sensual pleasure such as Men vulgarly take in Musick So St. Hierome also David Simonides noster Pindarus Alcaeus Flaccus quoque Catullus Serenus Christum lyra personat decachordo Psalterio ab inferis suscitat resurgentem Simonides Pindar and Alcaeus among the Greeks and Horace and Catullus and Serenus among the Latines were famous for their Odes or Poetick Songs but David to us supplies abundantly the place of all them sounds Christ upon the Harp and with the ten-stringed Psaltery praiseth or celebrates his rising from Hades But the most illustrious title of this Psalmist is that he was the Father of that line from whence our Saviour Christ sprang and so was fitted above any other by being the first King of that Line to be in a signal manner a type of him But beside David some others there were who composed some of these Psalms of Moses there can be no question the title as well as matter of the ninetieth Psalm assuring us it was written by him For Asaph also there is some probability when of Hezekiah we read that he commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the Seer 2 Chron. 29.30 where Asaph is set down to be as a Prophet so a Psalmist also and joyned with David as such and agreeably the fiftieth Psalm inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Asaph is by the Chaldee affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Asaph and so some others also And although ◠being a note of the dative case may possibly signifie no more than that the Psalm was committed to him as to a singer or player on instruments as Psalms are frequently inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Prefect of his Musick and then the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also refer to that according to that of 1 Chron. xvi 7 where David delivered the cv Psalm into the hand of Asaph and his Brethren and so 't is evident the thirty ninth Psalm which is exprest to be Davids is yet inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Jeduthun who as well
seated in his throne by God all their designs and enterprises against him are blasted by the Almighty and prove successless and ruinous to them And so in like manner all the opposition that Satan and his Instruments Jews and Romans Act. iv 25 make against Christ the Son of David anointed by his Father to a spiritual Kingdom a Melchizedekâ—an Royal Priesthood shall never prevail to hinder that great purpose of God of bringing by this means all penitent believers to salvation 2. The Kings of the earth set themselves and the rulers take counsel together against the Lord and against his anointed saying Paraphrase 2. The Princes and Governours of the Nations round about Judea the Kings of the Philistims and Moabites and Damascenes and many more rose up against David the Syrians joyned with Hadadezer King of Zobah 2 Sam. viii 5. and in so doing opposed the Lords anointed one set up and supported by God in a special manner and so in effect rebelled against God himself In like manner did Herod and Pilate and the Jewish Sanhedrim make a solemn opposition and conspiracy against the Messias Gods holy child Jesus by him anointed Act. lv 27. and therein were fighters against God Act. v. 39. 3. Let us break their bonds asunder and cast away their cords from us Paraphrase 3. Both of these alike resolving that they would not by any means be subject the Philistims c. to David the Jews c. to Christ and the divine laws and rites of Religion by which either of their Kingdoms were to be governed 4. He that sitteth in the heavens shall laugh the Lord shall have them in derision Paraphrase 4. But God that ruleth all things and is much more powerful than they will defeat all their enterprises and magnifie his divine providence as in the securing of David and giving him Victories over them all so in erecting and inlarging of Christs Kingdom and making the utmost of the malice of men and devils as means of consecrating him to that office of Royal Priesthood to which God had designed him 5. Then shall he speak unto them in his wrath and vex them in his sore displeasure Paraphrase 5. All their enterprises against this Government of Gods erecting shall not atattain any part of their desire but only provoke God to great severities and terrible vengeances against them remarkable slaughters in Davids time upon his enemies and under Christs Kingdom the state of Christianity upon the Jews and Romans 6. Yet have I set my King upon my holy hill of Sion Paraphrase 6. Mean while 't is an eminent act of Gods power and mercy to David that soon after his anointing in Hebron 2 Sam. v. 3. he overcame the Idolatrous Jebusites v. 6. and took the strong hold of Zion and made it the seat of his Kingdom and placed the Ark of the Covenant there and thereupon called it the Mountain of the Lord the hill of holiness and there setled the Kingdom long since fore-promised by Jacob to the Tribe of Judah but never fixed in that Tribe till now And the like but exceedingly more eminent act of power and mercy it was in him to seat Christ in his spiritual throne in the hearts of all faithfull Christians possest before his coming by heathen sins and trusting to false Idol Gods parallel to the lame and the blind 2 Sam. v. 16. i. e. not improbably the Jebusuites images Teraphims or the like which could neither go nor ste and yet were confided in by them that they would defend their city 7. I will declare the decree The Lord hath said unto me Thou art my son this day have I begotten thee Paraphrase 7. Now was that Covenant solemnly sealed and ratified to David which he is therefore to publish unto all so as it shall be in force against all persons that shall transgress it that at this time God hath taken the kingdom from the house of Saul Ishbosheth being now slain 2 Sam. iv 6. and setled it upon David who was anointed over Israel also 2 Sam. v. 3. given him the Rule over his own people set him up as his own son an image of his supremacy having at length delivered him from the power of all his enemies and set him victoriously on his throne in Sion which is a kind of birth-day to him the day of his inauguration the birth-day of his power though not his person of his kingdom though not of the King and this much more considerable than the other And in the parallel the Evangelical Covenant is now sealed to Christ and in him to all faithful Christians a Covenant to be publisht to all the world and the foundation of it laid in the death or rather the resurrection of Christ the eternal Son of God who having taken our mortal flesh and therein offered up a full sacrifice and satisfaction for the sins of the world the third day after was brought forth as by a new birth out of the womb of the grave see Act. xiii 33. now never to die again and thereby hath ascertain'd unto us as many as spiritually partake of these that die unto sin and live again to righteousness a blessed immortal life 8. Ask of me and I shall give thee the heathen for thine inheritance and the outmost parts of the earth for thy possession Paraphrase 8. To this is consequent as a free and special mercy of Gods the inlarging of this his Kingdom not only to the Inhabitants of Judea but to many other heathen nations the Philistims Moabites Ammonites Idumeans and Syrians c. who were all subdued by David through the power of God 2 Sam. v. and viii and x. and subjected to him And so upon the Resurrection and Ascension of Christ by the wonderful blessing of God upon the preaching of the Apostles not only the Jews many thousands of them Rev. vii but the heathens over all the world were brought in to the faith of Christ 9. Thou shalt break them with a rod of iron thou shalt dash them in pieces like a Potters vessel Paraphrase 9. All these neighbouring enemies that rise up against him shall he subdue and slay great multitudes of them And so shall Christ deal with his enemies Jews and Heathens subdue some and destroy the impregnable and obdurate 10. Be wise now therefore O ye Kings be instructed ye Judges of the Earth Paraphrase 10. This therefore may be fit matter of admonition to all neighbour Princes as they tender their own welfare that they endeavour to profit by others sufferings and not fall foolishly into the same danger that timely they make their peace and enter into League with David and undertake the Service of the true God which he professes And in like manner when Christ is raised from the dead by his divine power and so instated in his Office of Royal Priesthood it will neerly concern all those that have hitherto stood out
Lord But if it were thus in the Hebrew the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must have been put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas here it is before it Others seem to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a particle aequivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the interlinear ipsum Decretum but it is more reasonable to take it as vulgarly it is for a preposition signifying de and then it will be best rendred I will tell of a decree or covenant V. 8. Son That David as a King exalted by Gods peculiar command should be stiled Gods Son or that the time of his inauguration or instating in that power taking possession of his throne and subduing his enemies on every side should be exprest by the day of Gods begetting hath nothing strange in it It is affirmed in the name of God Psal lxxxix 26 He shall cry unto me Thou art my Father and v. 27. Also I will make him my first-born higher then the Kings of the earth where each King of the earth is lookt on as a Son of God but he as being higher then they his first-born We know an adopted Son is stiled a Son and Salathiel Mat. i. 12 is said to be begotten by Jechoniah because he succeeded him in the Kingdom though he were not indeed his Son And so may David be Gods Son being immediately exalted by him and indeed all other Kings who are said to reign by him And that the time of his Coronation should be lookt on as his birth-day and accordingly kept festival as the birth-day was that is familiar in all Countreys The Feast of commemorating the building of Rome we know was called Palilia and this title was by decree given to the day of Caius the Emperour his advancement to the Empire Decretum ut dies quo cepisset imperium Palilia vocaretur 'T was decreed that the day on which he began his Reign should be so called and accordingly celebrated And the Emperour generally had two natales or birth-days kept Natalis Imperatoris and Imperii the birth-day of the Emperour and of the Empire the first to commemorate his coming into the World the second his advancement to the Imperial Dignity So Spartianus in Adriano tells us of the Natalis adoptionis the day of his adoption i. e. his civil birth on V. Ides of August and then Natalem Imperii the birth-day of his Empire on the III. And Tacitus of Vespasian Hist l. ii Primus Principatus dies in posterum celebratus the first day of his Empire was celebrated afterwards But then in the mystical sense some difficulty there is what Sonship or begetting of Christ is here meant The Schoolmen from some of the Ancients understand it of the eternal Generation of the Son of God and interpret the hodiè to day of an hodiè aeternitatis a day of eternity But the Apostle S. Paul Act. xiii 33 applies it distinctly to his resurrection He hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee and so Heb. v. 5. it is brought as an evidence of Christ's being consecrated by his Father to his Melchizedekian High-Priesthood which we know was at his Resurrection Christ glorified not himself to be made an high-Priest but he that said unto him Thou art my Son this day have I begotten thee who in the dayes of his flesh v. 7. being made perfect became the Author of eternal salvation called of God an high-Priest v. 9 10. So Heb. 1.5 where this Text is again recited the Context refers it to the exaltation of him in his humane nature when having purged our sins he sate down on the right hand of the Majesty on high being made so much better than the Angels v. 3.4 And to this belongs that of St. Hierom ad Paulin. David Simonides noster Pindarus Alcaeus Christum lyrâ personat decachordo Psalterio ab inferis suscitat resurgentem David our Divine Poet sounds out Christ upon his Harp and with his Psaltery of ten strings awakes him rising from the dead Only it must be remembred that as it was an act of his divine power by which he was raised and so his resurrection was an evidence demonstrative that he was the promised Messias of whom the Learned Jews themselves resolved that he was to be the Son of God and that in an eminent manner so the High-Priest Mat. xxvi 63 Tell us whether thou art the Christ the Son of God and Joh. i. 20 Rabbi thou art the Son of God the King of Israel so this begetting him from the grave to a life immortal did comprehend and presuppose the truth of that other fundamental Article of our Creed that he was that eternal word or Son of God which thus rose Thus the Apostle sets it Rom. i. 4 speaking of Jesus Christ our Lord made of the seed of David according to the flesh and adding that he was declared to be the Son of God with power according to the Spirit of holiness by the Resurrection from the Dead Now that this his resurrection and exaltation consequent to it is here fitly exprest by Gods begetting him will easily be believed upon these two accounts 1. That in respect of his humane nature it was a second as that from the Mothers Womb a first entrance on humane life the grave was but a second womb from which now he came forth and it is not unusual to call the resurrection of one of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new or second birth 2. That Princes or Rulers are in Scripture style called Gods and children or sons of God I said you are Gods and you are all children of the most high and then instating Christ in his Regal Office is the begetting him and so the saying Thou art my son i. e. by saying constituting him so the second sort of Natalis or birth-day the birth-day of his Kingdom yea and Melchizedekian Priesthood too to that the Apostle applies it Heb. v. 4.5 for to both these he was solemnly installed at his Resurrection The Chaldee of all the Interpreters seem alone not to have understood this mysterie who render it Thou art beloved by me as a Son by a Father thou art pure to me as if this day I had created thee V. 8. Vtmost parts That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finitus terminatus consumptus est signifies the utmost skirts the extreme parts of that which is spoken of there can be no question All that is here to be noted is the dubious notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth that is joyned with it For if that be interpreted of the Vniverse or whole World then there can here be no place for the historical sense respecting David for it is certain he was never constituted by God the Vniversal Monarch of the whole World Yet on the other side if it be not taken in this latitude it will
behold my condition give me for lost thinking that God himself either is not able or willing to restore me to my Kingdom again 3. But thou O Lord art a shield for me my glory and the lifter up of mine head Paraphrase 3. But thou art an Omnipotent God and hast engaged thy self for my support abundantly able to guard me from all dangers to rescue and exalt me in this my seeming forlorn condition and to restore me in thy good time to my throne again and this thou hast by thy promise assured me that thou wilt do In thee therefore is my trust and my chearful steady unshaken confidence 4. I cried unto the Lord with my voice and he heard me out of his holy hill Paraphrase 4. Whensoever I have yet been in any distress my addresses have been constant unto the Lord and my prayers fervently sent up to him And out of heaven in an eminent manner hath he relieved me interposing his gracious hand and peculiar presence such as is mystically exhibited in the Ark which is placed in Zion Gods Mount so called or his holy place Psal 2.6 5. I laid me down and slept I awaked for the Lord sustained me Paraphrase 5. Whether I slept or waked I had no reason to doubt or fear for his sacred aid and protection was ever over me effectual to my safety Of a mystical sense here applied to Christs resurrection See August de Civitate Dei Lib. 17. Cap. 18. 6. I will not be afraid of ten thousands of people that have set themselves against me round about Paraphrase 6. The many experiments of this heavenly guard are ground of all courage and assurance to me that how great soever the number already is or ever shall advance to how industrious and diligent soever they are in their pursuits how close soever they may besiege and encompass me thou wilt yet secure and deliver me out of their hand 7. Arise O Lord save me O my God for thou hast smitten all mine enemies upon the cheek-bone thou hast broken the teeth of the ungodly Paraphrase 7. O let thy power interpose and check and over-rule their power let thy fatherly mercy and fidelity so often experimented by me in the persecutions of Saul and assaults of the Philistims c. work this farther deliverance for me For thus thou hast hitherto dealt with all my assailants thou hast returned them with loss and shame their strongest forces and keenest designs have been constantly discomfited by thee 8. Salvation belongeth unto the Lord thy blessing is upon thy people Paraphrase 8. All deliverance proceeds and cometh out from thee O Lord thou art the author of every good thing to those that cleave fast to thee in faithful persevering obedience and dependance on thee Annotations on Psal III. A Psalm The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used of this and many other Psalms cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth cutting off and metaphorically singing either with the voice or instruments or both Psalmi dicuntur qui cantantur ad Psalterium quo usus David 1 Chron. 15. saith S. Augustine By this name are called those that are sung to the Psaltery which David used 1 Chron. 15. Of the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm and its difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymns and songs see Annotat. on Ephes 5.3 But it seems not here to be taken in any narrow strict notion but to be a word of a very comprehensive latitude neither appropriated to any part of composition or species of Musick For indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack and Arabick is generally used for Musick and so also for feasting and dancing at which Musick was used and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minstrels Matth. 9.23 are by the Syriack stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Musical Instrument and all the sorts of them and not only the Psaltery which are carefully reckoned up Dan. 3.5 are there contained under that stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruments of Musick And so the Talmudists though they distinguish exactly betwixt Instrumental and Vocal Musick yet make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generical name to both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocal or oral Musick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrumental Musick Proportionably the Arabick and Syriack inscribe all the Psalms through the Book by this stile And the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general comprehensive word used for singing lauding praising without any relation to either the composition or Musick Now in this Book of Psalms there is this variety sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used alone as here and in many other places sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or canticle is added to it as Psal 30.1 and in seven others sometimes it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song going before it as Psal 48.1 and in four more And of these several complications S. Hilary in his Prologue on the Psalms hath thus exprest his sense Psalmus est cum cessante voce pulsus tantum organi 1. A Psalm is when the voice ceasing the sound only of the Instrument is heard 2. A Canticle is when the quire of Singers using their liberty and not observing the Instrument sing with loud voices 3. A Canticle of Psalm when the Instrument going before the voice of the quire follows to the same tune 4. And 4. A Psalm of Canticle when the quire of voices going foremost the Instruments follow and observe them And answerable to these four kinds of Musick are saith he the Titles of the Psalms And this interpretation is mentioned by S. Augustine on Psal 67. with an acutioribus ociosioribus relinquimus We leave it to those that are more acute and have more leisure and nescio utrum possit ista differentia demonstrari I know not whether this difference can be demonstrated It is therefore more probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was resolved to be taken in the wider and more comprehensive sense so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also and without this niceness of critical or curious observation all these four words and phrases Psalm and Canticle Psalm of Canticle and Canticle of Psalm be used promiscuously for the very same thing according to the account frequent with Kimchi that the same thing is exprest in two words by the figure very ordinary in the Hebrew idiom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accordingly the Chaldee sometimes read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 48.1 A Song and Praise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 77.1 A Praise and Song i. e. a Psalm of benediction and praise to God and so the LXXII also sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Song of Psalm sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of song and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Songs Psalm All sure to signifie the same
which confidence I can sleep securely repose my self in him to whom alone all my safety is due and whose only guard is without all sollicitude or preparations of mine abundantly sufficient for me Annotations on Psal IV. Tit. Chief Musician The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to urge or press to the performing any work or task and properly belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overseer and follower of workmen of any kind So 2 Chron. 2.2 where Solomons workmen are numbred there are also MMM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII there rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects over them and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and c. 34.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers though v. 13. and Ezr. 3.8 9. the Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the workmen only and where the same thing is set down again 1 Kin. v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over his works The word is used more particularly of Musicians To this purpose see 1 Chro. 15.21 where after the appointing of Singers with instruments c. v. 16.19 20. Mattathiah c. are appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it to excell but in the margin to oversee i. e. to take care of and order the Musick as Neb. 12.42 Jezrabiah is the Overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the singers And from hence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Master or Ruler or Praefect Of whom or over what he was praefected is here also exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Musical Instruments Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and thus we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 67.25 the minstrels or players on Instruments differenced from the Singers foregoing And then the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put together here signifies perspicuously To the Praefect of the musical Instruments such there were more then one among Davids Officers that waited on the Ark 1 Chron. 15.21 And to one of these this Psalm was committed by David to be sung and plaid to in divine service The same we find again Hab. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Praefect or Master of my stringed Instruments From this sense of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ursit coegit institit there is a secondary use of it for finire to end and from thence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.9 rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and again vincere and triumphare to overcome and triumph And from those two notions the LXXII have taken their rise of rendring it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome in the Conclusion of Habakkuk in like manner as Aquila hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 1 Chron. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prevail but have lost the sense in all these places and only hit it 2 Chr. 2.2 and 18. and 34.12 where as hath been said they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers or praefects set over the workmen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers V. 1. Hear me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly the Imperative and so is used Psal 27.7 and therefore must be rendred hear or answer me and thus the Chaldee understood it and paraphrase it In time of my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive from me by which also they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear or hearken in the latter end of the verse But the LXXII and from thence the other Antient Interpreters seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath heard me and accordingly the Greek Fathers St. Chrysostome especially have observed Gods speed in hearing the prayers of pious men even before they have made an end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not saith he When or After I had prayed he heard me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I prayed 〈◊〉 â—e present he hath heard me already in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst thou speakest or sayest I will say Behold here am I as he cites it from Isai 58.9 concluding that it is not our multitude of words that is wont to perswade with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a pure soul and the shewing forth of good works A Doctrine of most comfortable truth but not founded in the Hebrew reading here V. 2. My glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long my glory into ignominy is elliptical but easily supplied and made intelligible thus How long will you reproach my glory by glory meaning his regal power and majesty which God had bestowed on him This the LXXII render somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long are ye heavy hearted why do ye love vanity By this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly explicating as in a periphrasis the great hardness of heart in Absalom and the like who would defame so worthy a person as David approved and anointed by God and would not be overcome or melted with his goodness or perhaps reading the Hebrew somewhat otherwise than now we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which their rendring will be literal and the variation not very great reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words and converting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way soever it is 't is evident the vulgar Latine follow them usque quà graves corde ut quid and the Arabick and Aethiopick to the same purpose V. 3. Godly The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and some other places deserves here to be observed It signifies ordinarily a pious or charitable and beneficent person But when it is spoken of Man referring to God it notes one that hath received favour or mercy from him and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath found favour with God So Psal 16.10 Thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is so favoured by thee to see corruption So Psal 30.4 Sing unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have felt his mercy and bounty And so here David seeing fit in his plea against his enemies who blasted him as a Man of Blood and a guilty person to insist on Gods election and advancement of him to the Kingdom noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath separated to a function the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Test denotes setting apart to the Apostolical Function Act. 13.2 and so referring to these words of Gods Testimony 1 Sam. 13.14 The Lord hath sought him a Man after his own heart and hath commanded him to be Captain over his people he chooses to
use that more modest form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eleemosynary or beadsman that God hath advanced and chosen to this great dignity This is in a like style set down Psal 78.70 He chose David also his servant and took him from the sheep-fold From following the Ewes great with young he took him that he might feed Jacob his people c. and Psalm 89.20 I have found David my servant with my holy oyl have I anointed him Of this see more Psal 86. note a. V. 4. Stand in awe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here might be somewhat uncertain had not the Apostle Eph. 4. given us the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting commotion either of the body or mind doth in the latter acception import two things especially fear and anger those two principal commotions of the mind In that of anger we have it Gen. 45.24 where we render it falling out or quarrelling and 2 Kin. 19.27 28. in both which we render it rage So Prov. 29.9 And so Gen. 41.10 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmed of Pharaoh viz. that he was wrath is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is much the more frequent acception of it in the Old Testament And thus the Septuagint understood it here and with them the vulgar Latine Syriack Arabick and Aethiopick rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence in the same words the Apostle makes use of the place Eph. 4.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be angry and sin not i. e. when ye are angry take care that ye do not sin which that it is no allowance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger there but only a supposing it present and a forewarning of the dangerous effects of it See note on Eph. 4.9 and that is more evident by comparing it with this Text where their displeasure against Gods Anointed David the first rise of their Rebellion was certainly a great sin in them V. 5. Be still The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit conquievit cessavit signifies in relation to actions as well as words and so denotes a cessation from what they were before doing which to those that were before about any ill is repentance to those which were up in arms submission or quiet subjection And thus 't is rendered here by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to that the vulgar agree compunction or contrition as that is taken for amendment the effect of godly sorrow and so the Arabick more explicitly Let it repent you and the Chaldee that paraphrases that part of the verse at large Say your prayer with your mouth and your petition with your heart and pray upon your bed and remember the day of death instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue quiet tame your desires or concupiscences and then connects with that the substance of all the following verse thus Subdue your concupiscences and then it shall be reputed to you for a sacrifice of righteousness Agreeably whereto St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offer righteousness this is the greatest gift this is the acceptable sacrifice to God not to slay sheep but to do what is just Wheresoever thou art thou mayest offer this thy self being the Priest the Altar the Knife and the Sacrifice V. 5. Sacrifices of righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of righteousness here do most probably signifie the peace offering or oblation of thanksgiving for deliverance We have the phrase again Psal li. 19. where it is contradistinguisht to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holocaust And there is reason for this appellation because the sin was first to be atoned by the sin-offering and thereby the person restored to some state of righteousness ere he attempted the other And withall it was lawful for a Gentile worshipper a proselyte of the gates to present a sin-offering but the peace-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of praise none but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselyte of righteousness might be allowed to bring And so it is fitly recommended here as a consequent of reformation V. 6. Lift up The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up is here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint and so by the Latine signatum est referring to a banner or standard or insigne in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wont to be exalted or lifted up from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evexit exaltavit Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is not so usual in the Hebrew tongue but instead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש and Πand so the Chaldee here hath it And therefore the LXXII had some ground for their change and no doubt meant to signifie by it the great security which is enjoyed by Gods favour meant by the light i. e. chearfulness pleasantness of his countenance towards us as they that favour others look pleasantly on them viz. the same that from an insigne or banner the strongest military preparations and thus it lies very consonant to what went before Davids visible strength and military preparations were so small comparatively with those of his enemies that they that look't on were ready to despair of victory But as Elisha in the Mount to his unbelieving intimidated servant shewed him a vision of Horses and Chariots round about them and so more on their than on the enemies side so David here to those fearful objectors opposes the favour of God as a banner or insign that hath a whole Army belonging to it i. e. all security attending it The Fifth PSALM TO the chief Musitian upon Nehiloth a Psalm of David Paraphrase This Fifth Psalm was indited by David on consideration of his many enemies especially his undermining Son Absalom who by flattering the people and slandering him sought to get the Crown from him And by him it was committed to the Master of his Musick to be sung by the whole Quire in parts one voice following another 1. Give eare to my words O Lord consider my meditation Paraphrase 1. O merciful Lord vouchsafe to hearken to my prayer to weigh the groanings of my soul and relieve my wants 2. Hearken to the voice of my cry my King and my God for unto thee will I pray Paraphrase 2. Thou art my King to defend my God to vindicate the power which thou hast communicated to me To thee therefore it belongs to grant my requests and all that remains for me is to address them constantly and importunately to thee 3. My voice shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up Paraphrase 3. The First-fruits and prime care of the day shall be to address and present my heart and prayer before thee with my eyes fixt on heaven after
servants for to that sense it follows Have not I brought up Israel out of the land of Aegypt redeemed them thence and so bought them to be my servants Now that the servants of Saul are fitly called Benjamites may appear both by Sauls being so and their reteining to him and by the express words 1 Sam. 22.7 Then Saul said to his servants Hear now ye Benjamites That some one or more of Sauls servants to incense their Master should calumniate David is easily believed And to this David refers 1 Sam. 26.19 in his words to Saul If they be the children of men that have stirred thee up against me cursed be they before the Lord And some eminent passage to this purpose no doubt there was though it be not set down in Scripture V. 4. Rewarded This verse by the ambiguousness of some words in it is variously interpretable The most literal which I suppose is the safest rendring of it will thus be collected First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render return signifies not only to recompense but simply to do either good or evil to any and accordingly it is oft rendred by the Septuagint in the good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do not only to repay good Sometimes 't is simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do And whether it be of good or evil the Context must direct and restrain it So likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render was at peace besides that vulgar signification for peace which generally belongs to the Noun signifies very frequently to give and to retribute and is then rendred in the good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give and recompense very oft and in the ill sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to punish and repay and the like and sometimes simply to do to perform and is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil to perform to do This is observed by the great Grammarian Abu Walid out of several examples that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a double signification of doing a thing first as also by way of retribution or return whether in good or evil and accordingly he gives a twofold sense of these words If I have returned like to him that did evil to me first and If I have done evil to him that was at peace with me Thus then the sense of the former part of the verse ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have done evil to him that did it to me or If I have repaid or returned to him that did or returned me evil i. e. If when to my good or at least blameless innocent behaviour Saul repayed nothing but evil I have upon that provocation done or repayed injury to him This is thus far plain whether either or both the words be taken simply for doing or respectively for returning repaying of evil for 't is certain when evil is returned to good this is called repaying of evil as much as when it is returned to evil And thus the LXXII understood and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have repayed evil to them that have repayed evil to me and so the vulgar and the Aethiopick Si reddidi retribuentibus mihi mala If I have returned evil to them that retributed evil to me both of them to the sense of repaying in each place whereas the Syriack hath it If I have repayed evil to him that did evil to me and so the Arabick If I have retributed to them that have done me evil With this coheres and is not with any reason to be disjoyned the latter part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have or and if I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is an ambiguous word oft signifying and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take out or lead out or snatch out and so to deliver but it primarily signifies detrahere spoliare adimere exuere to take off to despoil and so from thence is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment which is wont to be put off or changed The Jewish Arab. expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies two contraries to put on and to take off or away In this sense the Syriack expresly use it Act. 19.37 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church-robbers are rendred by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that robb'd or spoil'd the Temple and Col. 2.8 nequis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man despoil you In this notion the Septuagint render it Job 36.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oppress and thus the Chaldee understand it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressit afflixit and if I have afflicted them and so the Syriack also if I have oppressed and thus the sense is perspicuous and current without any disturbance or confusion If I have returned evil to them that dealt ill with me or if I have despoiled him that without cause was my enemy Then And in this peculiar notion of despoiling an enemy in which it is most frequent it seems to have some reference to Davids dealing with Saul In the Cave he took not from him his garment but the skirt only and that only as a testimony of a greater kindness the sparing his life In the Camp finding him asleep he only took away his spear and that upon the same ground and having evidenced his integrity returned it carefully again The LXXII have much changed this last part of the verse rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let me fall away from my enemies empty and from thence the vulgar and Arabick and Aethiopick have their rendrings and unless they thought the true sense of the words sufficiently exprest in the former part of the verse and thereupon took liberty to give a various descant upon the latter as the LXXII are oft observable to do I profess not to give an account of it Other considerable variations they have in this Psalm v. 6. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rages or burnings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael irâ exarsit and so rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though applyed to God and not to the enemies the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ends or bounds taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiit the extream parts or borders which being taken by an enemy give him a great advantage over the inhabitants as Ehuds taking the Foords of Jordan toward Moab Judg. 3. â—8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foords from the same Radix was the sure means of subduing Moab and destroying all the inhabitants at that time Where yet one thing may be observed and learnt from them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the beginning
as when fearful birds flie to the tops of Mountains out of the foulers reach 2. For loe the wicked bend their bow they make ready the arrow upon the string that they may privily shoot at the upright in heart Paraphrase 2. They are daily discouraging me with the approach and preparations of mine enemies and the closeness and unavoidableness of their designs against me 3. If the foundations be destroyed what can the righteous do Paraphrase 3. Assuring me that within a while all my preparations and Forces will be routed and then 't is not my righteousness will give me any support or security 4. The Lord is in his holy Temple the Lords throne is in Heaven his eyes behold his eye-lids try the Children of men Paraphrase 4. But my full reliance and confidence in God arms me against all these temptations to fear and despair Let the strength and preparations of my enemies be what they will and my condition as low and destitute in the eye of man as is possible yet I am sure God sits in Heaven as in a sanctuary and on a throne so that I have my double appeal and resort to his mercy and his justice the former to secure the righteous the latter to subdue and destroy the wicked oppressor and from these two I have grounds of assured confidence that that all-seeing Majesty that knoweth and judgeth the actions of men will not fail to judge on my side to secure me and destroy my proudest adversaries 5. The Lord tryeth the righteous but the wicked and him that loveth violence his soul hateth Paraphrase 5. For as it is most infallibly certain that God doth overlook and sentence all and every action of all sorts of men both good and bad and approves and justifies and acquits and withall maintains the cause undertakes the patronage of the sincerely upright person and though he permit him to be under some temptations and seeming destitutions for a while yet finally delivers him and vindicates his integrity and suffers not any thing which is truly ill to befall him but converts all into good to him so on the other side he abhors violence and injustice and permits not that finally to prosper save to the destruction and endless mischief of the Authors of it 6. Upon the wicked he shall rain Snares fire and brimstone and an horrible tempest this shall be the portion of their Cup. Paraphrase 6. Be their Forces and preparations never so strong God can and will defeat them all when man cannot intrap them or overcome them by his policy God will do it for him bring them into some trap or other that shall keep them fast enough from injoying their projected prey from hurting the righteous and this oft so unexpectedly and so strangely as that it shall be acknowledged the immediate work of God as much as if it came down in a showre of rain visibly from Heaven And so when men cannot by their own strength resist them God will destroy them by his interposition and that so observable to pious considering spectators that it shall be attributed to him as immediately and signally as was the destruction of Sodom by fire and brimstone or of the Aegyptians by means of the strong East-wind Exod. 14.21 which drowned them c. 15.10 and secured the Israelites Thus shall God finally deal with the wicked oppressors though he bear patiently with them for a while 7. For the righteous Lord loveth righteousness his countenance doth behold the upright Paraphrase 7. For as God is most just and upright in himself and perfectly abhors all the injustices and oppressions of wicked men so doth he think himself obliged to favour and protect innocence wheresoever it is and accordingly considers and regards and with his own eye of special watchful providence defends and secures all those that walk uprightly Annotations on Psal XI V. 1. Your mountain where the Hebrew now reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your mountain a Sparrow all the antient interpreters uniformly read to the mountain as a Sparrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest and so the sense exacts and so it is possible the reading antiently was without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the mountain as a Sparrow as Psal 102.7 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Sparrow upon the house top However if it be flie Sparrow to your Mountain the sense will be the same as a Sparrow to the Mountains your being redundant in sense so the Jewish-Arab to some of the mountains V. 3. If the foundations It is not certain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here The word is once more found Isa 19.10 where we read purposes and in the margin foundations and by some learned men 't is rendred nets by others more agreeably to the context dammes or pool-heads The Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit denotes promiscuously to make or prepare or raise whether a damme a work a fortress and rampart of any kind or a family or an Army c. From the first of these wherein 't is used Isa 26.1 God saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will found or cast up Salvation for walls and bull-warks the noun may here signifie a refuge or place of strength such as were ordinarily built on hills which were mention'd v. 1. from the second is Seths name Gen. 4. because saith Eve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath prepared me another seed for Abel hath given me saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised up say the LXXII In the third sence 't is used Psal 3.6 for laying siege incamping raising an army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling saith the Chaldee in a militarie manner so Isa 22.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set themselves in array And it is most probable that here in a discourse of enemies and hostility it should be used either in that first or in this third sense either for fortresses or strong holds or else for other forces and preparations military It is thought also capable of another notion for laws the foundations of Government and the defences or bulwarks of every mans right which by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are so stiled Psal 82.5 speaking of Judicature perverted All the foundations of the earth are out of course But the context here speaking of David and his enemies and using another word doth not so well allow of this To that of fortresses the story agrees not for David had none such To the latter of forces or preparations military the LXXII and the other interpreters following them best agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have destroyed what thou hast prepared and the Syriack yet more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou hast prepared they have dissipated The Latine not so fully yet to the same sense qua perfecisti destruxerunt they have destroyed what thou hast done i. e. the preter for the future
word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue and so the Latine and Arabick and Aethiopick and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue rejoyced This some learned men attribute to their reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory words which have little affinity one with another in the letters of them 'T is more reasonable to resolve that David in a Poetick writing should use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory by metonymy for those parts whereby God is glorified or praised i. e. either the soul or especially the tongue So Psal 36.12 that my glory may sing praise to thee the LXXII there render literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory but sure it signifies either the soul or tongue So Psal 57.8 Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII render literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory but in all reason that signifies my tongue so as to connect with singing praecedent and the Harp and Psaltery following So Psal 108.1 I will give praise even with my glory i. e. my tongue and so I suppose Psal 149.5 Let the pious or holy ones rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in glory i. e. in or with the tongue that so it may connect with what follows Let them rejoyce in their beds Let the praises of God be in their mouths And thus no doubt it signifies here and the praecedent mention of the heart restrains it in this place to the tongue And this being discerned by the LXXII it was no fault in them to render it according to the sense not letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue V. 10. Hell That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the condition or state of the dead there is no question and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or rather to that state and in that sense the leaving his soul in it or to it is applyed by the Apostle St. Peter Acts 2.27 to the abiding of Christ in the state of separation of his soul from his body from whence he arose or returned the third day and so was not left in it or to it And in this sense both 〈◊〉 Peter there v. 29. and S Paul c. 13.36 duly resolve that this verse of not being left in sâ—â—eol and not seeing corruption was not applyable to David for that he was dead and buried and his Sepulchre remained with them till that day c. 2.29 and again he fell on sleep and lay with his fathers and saw corruption This then being supposed in respect of the grand and principally designed sense the prophetical mystical completed onely in Christ and not in David there may yet be a first but less eminent sense wherein it was also true of David that his soul should not be left in scheol nor this holy one of Gods so David is oft called see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption viz. so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies extreme distress here in this life so Psal 116. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the distresses of scheol signifies exceeding great distresses interpreted by what follows I shall find trouble and heaviness and so as in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render corruption from the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie no more than great weakness Dan. 10.8 where 't is opposed to vigor and expounded by having no strength sometimes a pit as that differs from death Ezek. 19.4 where the Lion taken in their pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their corruption was carried into Aegypt taken but not killed and so Prov. 28.5 Jer. 15.3 And then the meaning is that he shall be certainly delivered by God from all those distresses Or again as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies death or final destruction or deprivation of that state wherein any one is as when of Capernaum 't is said thou shalt be brought down to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hell Mat. 11.23 the meaning is that it shall be destroyed from being a City and in proportion with that to be left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or to scheol and to see corruption in the sense that the word is used Psalm 107.20 when 't is said of God that he saved the Israelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their corruptions or destructions will signifie to be killed by his enemies c. to be turned out of that Kingdom which God had designed him This Saul earnestly endeavoured but prevailed not the same did Absalom afterwards But Gods promise to David that he would bring him to the throne and set of his seed on the throne after him was certainly to be fulfilled and in strength of that he thus resolved that his soul should not be left in this distress to be swallowed up by it or left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it to be thus destroyed neither of which import either his not coming to the grave not dying at all for as St. Paul saith of David after he had served the counsel of God in his generation he fell asleep and was laid with his fathers nor that he should rise from the dead again without rotting in the grave for there he did thus continue saith the same Apostle and saw corruption and his sepulchre is with us to this day saith St. Peter Act. 2.29 And so this more eminent completion of the words respecting resurrection from the dead is reserved onely for Christ who lay not in the grave so long as that by the course of nature his body should putrifie which it would have done if it had continued in the state of death above three days according to that which Lazarus's sister saith of him by this time he stinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he hath been dead four days To the same purpose the last verse of the Psalm is applyed by St. Peter Acts 2.28 and so though it have one literal sense belonging to David so as the way of life may denote means used by God for his preservation and Gods presence or countenance his favour and providence and his right hand the regal power conferred on him and secured to him by God yet it must be resolved to have another more principal ultimate and withal more literal sense also respecting the raising of Christ to life ascension to Heaven the place of Gods peculiar presence and vision and the setting him at Gods right hand in equality of power and glory with him and that simply to indure for ever which cannot but in a limited sence be affirmed of David These three verses being so expresly applied by the Apostle to this prophetick sense there can be no doubt of it But the former part of the Psalm no way appearing to be throughout interpretable of Christ yet fitly belonging to David it was necessary thus to
〈◊〉 〈◊〉 〈◊〉 against me And thus the Chaldee understand it and paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the desire of their souls V. 10. Inclosed The difficulties of this verse will be removed if we joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their mouth to the prâ—cedent not the subsequent words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fat have they shut up their mouth a Poetical or Proverbial speech for haughtiness or pride caused by wealth or great prosperity That is frequently exprest by fat Jeshurun waxed fat i. e. rich and prosperous Their eyes swell or stick out with fat Psal 73.7 to signifie their abundance as it there follows they have more than their heart could wish And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle rich men are very arrogant despisers of others and so it follows here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak proudly or fastuously Thus the Chaldee appear to have understood the verse who paraphrase it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their wealth is multiplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their fat they have covered their mouth exactly answerable to the Hebrew though the Latine render it otherwise adipe suo operti sunt ore suo loquuntur magnifica and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have spoken great or magnifick i. e. proud things And the Syriack came near it so as to joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut their mouth which speaketh boasting but quite leaving out the fat in the beginning of the verse The LXXII indeed divide it otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have shut up their fat rightly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the active must be so rendred have shut up not with the Chaldee in the passive but then joyning with it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their mouth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fat they have rendred it unintelligibly they have shut up their fat 't is hard to guess what they should mean by those words and so have the Latine that follow them adipem suum concluserunt The Arabick hath rendered it with more sense their fat is grown thick or hard but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the active is not favourable to that The literal rendring is most intelligible they have shut up or stuft their mouth with fat Ore obesitate farcto superbè loquuntur saith Sebastianus Castellio having stuft their mouth with fat they speak proudly And to this rendring I adhere as being the most simple and least forced V. 11. Bow down What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be easily resolved by observing the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inclining or bending or casting down and so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the earth it literally imports casting down upon the earth not applying it to their eyes praecedent as the LXXII with the Latine seem to do and from them Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bowed down and fastened their eyes upon the ground but to him whom they besieged in the former part of the verse i. e. the Psalmist who makes this complaint they now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have incompast me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our steps laid wait for him as he went and at last inclosed or incompast him and having done so set their eyes a phrase for stedfast resolving or enterprizing any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast down to the earth So the Syriack understood it they set their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might lay me along on the earth and so indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to extend or lay along and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad diffundendum not as 't is rendred ut se diffundant to poure out upon the earth and the Arabick to the same sense they fixt their eyes that they might beat or strike me upon the earth and then this is a ready intelligible meaning of the words V. 12. Like as a Lion Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his likeness from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was like the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbe and from another notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel for cogitavit intentus fuit thinking intently on any thing and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought intently on me and the word is oft used for imagining mischief 2 Sam. 21.5 that devised against us that we should be destroyed and Jud. 20.5 thought to have slain me And the Arabick sounds this way They met me as a Lion But the Chaldee and Syriack render it in the notion of likeness and so it must be understood And then the most literal rendring will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his likeness as of a Lion And then it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he desires to tear or ravin The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready for prey as when he is hungry he is supposed to be And then the rest of the verse follows readily and as of a young Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelling or abiding in his den which though it go not out seizeth on all that comes thither and so his enemies design and threaten to seize on him now they have gotten him as they think in their power V. 13. Disappoint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anticipate and prevent is here duly rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 get before them and is here adapted to the Lion making after his prey v. 12. and under that resemblance to Davids enemies which are now ready to seize upon him v. 11. if God do not interpose his power get before them and as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trip up their heels so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curvare to bow down and in Hiphil prosternere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make bown down i. e. to throw down and so keep them from seizing on him V. 13. Sword 'T is matter of some doubt to what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Sword here belongs It may possibly by way of apposition connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked and then our English renders it according to sense from the wicked which is thy sword But none of the antient interpreters understood it thus The Chaldee have thus paraphrased it Deliver me from the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be slain by thy sword the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked and the sword meaning the sword of the wicked the LXXII reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from them the Latine frameam tuam thy sword are not intelligible The Arabick having rendred it à gladio tuo with the insertion of the Copulative et add by way of explication nempe ab
on his blessing or prospering hand And if the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seem to resist this the account is obvious that the same is also prefixt before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and indeed seems to be superfluous as oft it is in both places and then being left out in the rendring the latter part of the verse we will remember the name there is little reason it should be conceived to have any weight in the former part of it but either be rendred in all the three places or equally be omitted in all the three And then the sense will be clear some make mention of their chariots and some of their horses but we will make mention of the name of the Lord our God or some recount their chariots but we will recount the name of the Lord our God and thus the Jewish Arabick translator interprets it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will recount or remember the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will be magnified or we will triumph the same word that they had used v. 6. in stead of lifting up banners which makes it the more probable that in both places they chose to paraphrase rather than render the Hebrew and did not mis-read the Hebrew as there it is thought but here it is not pretended The Latine use the like liberty and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another reading of the LXXII read invocabimus we will call upon the name of the Lord. But the Syriack Aethiopick and Arabick follow the LXXII in their former reading V. 9. Save Lord The rendring of this last verse is very uncertain among interpreters The Chaldee free from all ambiguity render it Lord save us O strong King receive our prayer and so the Syriack the Lord shall save us and our King shall hear us but both these add the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us above what we read in the Hebrew The LXXII on the other side render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord save the King and hear us and the Latine Arabick and Aethiopick follow these and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O eternal God save the King and hear when Here the LXXII adhere exactly to the Hebrew in the first part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord save the King but in the second render it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear us whereas the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person let him hear us This Joseph Scaliger will have understood of King David himself by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking it for granted that as the people prayed to God for the King in the five first verses of the Psalm so the King answers them v. 6 7 8. and then that the people again in the beginning of the last verse wish or pray that the King may answer them as he had done in those three verses i. e. that he might be victorious and so be able to answer thâ—â—â— in that Eucharistical manner But there is neither need nor ground for this phansie For 1. the whole Psalm is equally sung by the People some part of it by way of prayer for the King particularly the rest for themselves going out to battel with him and so imbarkt in one common concernment And 2. if the former part be a prayer to God for the King as the whole precedent Psalm will inforce especially v. 1. The Lord hear thee then certainly the latter part must also concern God as the hearer of prayers his known peculiar stile and setting it as the Hebrew doth in the third person 't is most formally a prayer to God and as much so as if it were in the second as v. 1. The Lord hear thee in the third person is certainly a prayer to God to hear And for the transition from the second to the third person 't is very ordinary in Hebrew and the account of it may here be very reasonable that having prayed solemnly for David Lord save the King which sure our Liturgy hath from hence the whole congregation joyns in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of confidence that their prayer shall be heard as in an Amen of which that is the full importance the Lord shall hear us when we call upon him And so this seems to be the undoubted meaning and rendring of the verse a prayer for the King in both parts in the one by name in the other comprehensively And that makes it more probable that the LXXII should by way of explication put both in the second person as fittest for the petitionary address than that they mis-read the Hebrew the sense of which they retain'd so perfectly From this form of acclamation to and prayer for the King and the like Psalm 118.25 is the Hosannah taken Mat. 21.9 being but a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save hear or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save now or save I pray in that other Psalm See note a. on Mat. 21. The Twenty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Twenty first Psalm was indited by David himself and committed to the Prefect of his Musick to be sung by the quire in the assembly of the people as a form of thanksgiving to God upon occasion of any victory over his and Gods enemies 1. The King shall joy in thy strength O Lord and in thy salvation how greatly shall he rejoyce Paraphrase 1. O blessed Lord thou hast gratiously interposed thy hand of power for our soveraign thine anointed thou hast delivered him out of all his dangers in this thy gratious and seasonable exhibition of thy self he hath all cause to rejoyce and triumph exceedingly This hath a more eminent completion in the Resurrection of the Messias 2. Thou hast given him his hearts desire and hast not with-holden the request of his lips Selah Paraphrase 2. Thou hast given him a most liberal return to all the most earnest requests that with tongue or heart he hath addrest to thee 3. For thou preventest him with the blessings of goodness thou settest a crown of pure gold on his head Paraphrase 3. Thou hast bestowed on him of thine own free bounty all sorts of the most valuable mercies thy special favour and all the effects thereof and as thou didst first advance him to the regal throne so hast thou now most eminently secured him in it and made his crown more illustrious his glory more conspicuous than ever 4. He asked life of thee and thou gavest it him even length of days for ever and ever Paraphrase 4. He besought thy defence that thou wouldst preserve his life and not suffer his enemies to prevail against it and thou hast heard him abundantly granted him a very long and peaceable and prosperous reign and by thy faithful promise secured the Crown to his
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies two things 1. to incline or decline and 2. to stretch out extend distend But how in either of these notions it shall be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it will not be easie to judge The LXXII render it in the former notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bow'd down evil things on thee and the Latine declinaverunt in te mala and the Syriack seems to accord rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick they bow'd down If this be the notion of the word then it will best be rendred they wrested or perverted evil things against thee as Exod. 23.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert is used and again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not pervert i. e. by perverting or distorting thy words framed accusations calumnies which are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil or wicked words or things Matth. 5.2 against thee In the second notion it is ordinarily applied to lines and curtains and then to spread evil against any may be a phrase taken from the spreading of nets as Psal 140.5 they spread a net with cords for the insnaring of any But the Chaldee which render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first to beat out and compress and thence to machinate contrive or forge in the brain in which sense it best agrees with imagining that follows make it probable to be taken from the Metallists who beat out and so extend or distend their metals and so frame them into any fashion from whence by an easie metaphor it may be drawn to that of designing or forging any evil against another V. 11. Make them turn their backs That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a shoulder or shoulder-blade there is no question Scapula that part of the body which from the neck reacheth on both sides before and behind to the arm But what the meaning is here of the Poetical phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt set them a shoulder is not so easie to resolve The Chaldee reads it Thou hast set them to thy people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shoulder The sense of it seems to be best fetcht from that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thy strings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nervous a bow-string Psal 9.2 The LXXII seem not to have understood it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy remainders as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliquus fuit But sure it signifies the strings of a bow as the instrument of shooting or wounding and then whether we joyn that to the precedent words Thou shalt set them a shoulder for thy bow-strings or to the subsequent words Thou shalt set them a shoulder with thy bow-strings thou shalt prepare against the face of them the latter part must have some influence on the former and then either way the setting them a shoulder will be either the setting them in aray drawing them up in a full and fair battalio that so his arrows may freely play upon them which in the end of the verse are said to be prepared against the face of them or to the same sense thou shalt make them as one neck so the Jewish Arab. renders it for slaughter Somewhat parallel to this we have Hos 6.9 where it is said of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they killed shoulder-wise or by the shoulder The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shoulder in the same words as here they use to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoulder which shews it to be a proverbial form to signifie sure and uniform slaughter This the learned Castellio saw and paraphrastically but very significantly exprest Nam tu eis pro scopo collocatis rectâ in eos tuis nervis collineabis For thou shalt set them as thy butt or mark and with thine arrows aim straight at them And this sure is the perspicuous meaning of this dark place For the Souldier in procinctu both in the antient and modern wars was and is wont to oppose only the shoulder to the enemy that being the most commodious posture both for defence and offence Thus the Phalanx was drawn up thus our stand of Pikes are accustomed to charge thus the Archers draw the bows the Musketiers give fire so the Swordmen receive the enemy covering the left shoulder with the buckler and they that use no buckler yet stand upon a guard of like nature and hold it for a rule never to leave open the whole body to the opposite All which gives the account clearly why the phrase of setting them a shoulder is here used because that was the military posture Abu Walid interprets it thou shalt set them as one side or on one side viz. to deal with them all alike comparing the use of it here with that in Hoseah c. 6.9 The Twenty Second PSALM TO the chief Musitian upon Aiieleth Shahar A Psalm of David Paraphrase The Twenty Second Psalm was composed by David on occasion of his own flying from his persecutors and the calamities that befell him at that time and belongs mystically to the Crucifixion of Christ and was therein most literally fulfilled in several passages see Matth. 27.35.43 and was by Christ recited upon the Cross either all or at least some part of it Matth. 27.46 The Psalm thus composed by David was committed to the Praefect of his Musick 1. My God my God why hast thou forsaken me why art thou so far from helping me and from the words of my roaring Paraphrase 1. O my God O my God I am forsaken by thee mine enemies prevail against me and all my loudest and most importunate cryes to thee for help bring me no relief How long wilt thou thus leave me to this state of destitution I beseech thee at length to look upon me This was farther completed in Christ upon the Cross when his Divine Nature suspended the exercise of his omnipotence so far as to deliver up his body to that reproachful death and real separation from his Soul Matth. 27.46 2. O my God I cry in the day time but thou hearest not and in the night season and am not silent Paraphrase 2. O my God I call and cry unto thee continually day and night and thou givest me no redress nor least cessation to my afflictions 3. But thou art holy O thou that inhabitest the praises of Israel Paraphrase 3. Yet am I not discouraged by this I am sure that thou continuest faithful and true such as canst not forget thy promises thou art he that hast and wilt continue to do all wonderfull things for thy people and even when for a time thou permittest them to be opprest by their enemies thou art still most worthy to be magnified and praised by them 4. Our father 's trusted in thee they trusted
the world was created for their sakes and their Laws this Paraphrase of theirs being not free from sundry of their dreams Yet may these words bear no ill sense and Gods making and establishing the World for the praises or glory of Israel signifie his great care and kindness and consequently fidelity in performing all his promises to his people The Syriack differ from all the former making the whole verse but a compellation of God in these titles Thou O holy and who sittest in Israel thy glory V. 6. A worm These three verses though they have a first sence historically verified in David at the time of his flying from his enemies yet are they in a much higher and also more literal sense fulfilled in Christ upon the Cross And 1. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worme is thought to have a special energy in it to denote that kind of worme which is begotten of a grain of coccus or coccinele a red berry that yields the scarlet juice with which they dy cloth of that colour and which is full of those red wormes So Is◠1.18 though your sins be as scarlet the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a worme viz. this scarlet-worme So Lam. 4.5 they that are brought up on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render it scarlet And if it be twice dipt with it then 't is a darker and richer colour Num. 4.8 and is rendred purple by the Chaldee And thus is it a fit title for Christ upon the cross a worme in that he is despised and trodden on and opprest by the Jews and more peculiarly this scarlet worme which being prest yields this rich juice viz. his blood of which this royal scarlet or purple garment is made wherein we may appear before God In token of which he was araied in a scarlet Robe Mat. 27.28 at this time peculiarly of his crucifixion In the next place when he is here styled the reproach of men and despised of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scorn or set at nought and so by the LXXII rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one set at nought by the people this is but parallel to that other praediction signally pointing at his crucifixion Isa 53.3 he is despised and rejected of men and farther parallel'd in the story when they rejected him and chose Barabbas Matth. 27.21 when they mocked him v. 29. spit on him v. 30. and mocked him again v. 31. Then for the rest of the words All they that see me laugh me to scorn they are exactly fulfill'd Mat. 27.39 they that passed by reviled him wagging their heads and saying he trusted in God let him deliver him now if he will have him v. 43. As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may best be rendred they put out the lip from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emisit dimisit laxavit noting that way of mocking by the distortion of the mouth or lip and so it agrees with laughing to scorn praecedent and shaking the head subsequent so the Syriack renders it they moved their lips the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cut with the lip as a paraphrase to express reproaching or abusing but the LXXII only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latine Arabick and Aethiopick they spake with their lips as from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for opening which applyed to the lips denoteth speaking with them V. 8. Trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volvit devolvit roll or devolve is used for committing intrusting any thing to another casting ones self on God which is the phrase used used Psal 55.22 cast thy burthen upon the Lord. So Psal 37.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roll thy ways upon the Lord i. e. commit them to him cast them on him farther exprest by the next words trust also in him The LXXII have rendered it according to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath hoped and so the Latine and is fully rendred Matth. 27.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath confided so also the Syriack here and the Arabick by two words he hath believed and confided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the imperative mood and so may fitly be rendred trust in God as a form of reproach so 't is rendred Psal 37.5 But it may possibly be the praeter tense in Kal also as a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that may by analogy with some other words be used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 8. Delighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit willed is frequently used for complacuit delectatus est being delighted or pleased with when it hath the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following it And accordingly so the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will in must be rendred taking pleasure in and so must the phrase be rendred Mat. 27.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not if he will have him but if he love him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also if he delight or have pleasure in him And thus it peculiarly belongs to Christ of whom 't is testified by God at his baptism Matth. 3.17 This is my beloved Son in whom I am well pleased V. 12. Strong Bulls The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must be resolved by the context The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies strong and is sometimes applyed to God Psal 132.2 sometimes to Angels Psal 78.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of the strong we duly render Angels food from the LXXII who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes to men Isa 10.13 sometimes to horses Jer. 8.16 and 47.3 and sometimes to bulls when in conjunction with bullocks Isa 34.7 Psal 48.30 and here in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bullocks immediately foregoing So Psal 50.13 speaking of sacrifice the flesh of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the flesh of bulls or oxen To this it is not amiss to add that Jer. 46.15 the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words indeed relate to the Aegyptians whose God Apis was and as a God may be so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft signifies God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is ordinary in several languages being changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celer and many others those letters are permutabiles But that God of the Aegyptians was originally an Oxe or Bull and then why may it not be thus lightly changed from Abir a Bull And then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Bull also and in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Greek and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taurus why may not that praefixt to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make
must be acknowledged to have some obscurity in them V. 16. Desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus one oft used for unigenitus an onely son doth also signifie a solitary and desolate person so Psal 68.6 God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families i. e. gives them children that had none So Psal 22.20 deliver my soul from the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my onely one i. e. my soul which is now left destitute from the power of the dog and so here as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted which is added to it Yet have the LXXII rendred it in the other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten and so the Arabick onely son But the Latine more to the letter unicus pauper sum ego I am alone and poor V. 21. Integrity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess in the abstract and singular the LXXII read in the concret◠and the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck or adhered to me as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit to be bound up in league with any But the Chaldee render it clearly Perfectness and uprightness shall preserve me And thus also 't is capable of two sences one in relation to himself the other to God If it refer to David himself then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred simplicity that ingredient in Jacobs character as that is somewhat inferior to goodness which v. 8. is joyned with uprightness and both spoken of God besides whom none is good in that sense as Christ saith But it may not unfitly refer to God and then it will signifie perfectness in the highest degree and as that denotes the greatest goodness and mercy as when Christ saith be you perfect as your Father in heaven is perfect Mat. 5.48 't is Luk. 6.36 be ye merciful as your heavenly Father is merciful and then as Psal 23.6 we have Surely goodness and mercy shall follow me all the days of my life referring questionless to Gods goodness c. so here it may well be Perfectness and uprightness i. e. Gods perfectness and uprightness his mercy in promising his fidelity in performing shall preserve me The Twenty Sixth PSALM A Psalm of David Paraphrase The Twenty Sixth Psam was composed by David as an appeal to God to vindicate his integrity and deliver him from his enemies 1. Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Paraphrase 1. To thee O Lord I appeal for patronage and relief and to qualifie my self for so great a dignity am able only to say this for my self 1. That I have not injured them that invade me nor by any other wilful prevarication from my duty forfeited thy protection 2. That I have constantly and immutably reposed my full trust and dependance on thee my only helper 2. Examine me O Lord and prove me try my reins and my heart Paraphrase 2. For these two I humbly offer my self to thy divine most exact inspection and examination even of my most inward thoughts and if thou seest good to thy casting me even into the furnace of affliction for the approving my sincerity herein 3. For thy loving-kindness is before mine eyes and I have walked in thy truth Paraphrase 3. What ever thy trials are this thou wilt certainly find that I have never failed to meditate on delight in and repose all my trust in thy mercies and that I have sincerely performed obedience to all thy commandments 4. I have not sat with vain persons neither will I go in with dissemblers Paraphrase 4. My conversation hath not been tainted with the evil examples of the world I have not been guilty either of falseness or treachery or any manner of base unworthy dealing 5. I have hated the congregation of evil doers and will not sit with the wicked Paraphrase 5. On the contrary I have detested and abhorred all assemblies of those that design such things and constantly eschewed entring into any of their consultations 6. I will wash mine hands in innocency so will I compass thine altar O Lord. Paraphrase 6. I have indeavoured daily so to prefere my thoughts and actions from all impurity that I might be duly qualified to offer my oblations to thee with confidence to be accepted of thee 7. That I may publish with the voice of thanksgiving and tell of all thy wondrous works Paraphrase 7. To proclaim to all men in the solemnest manner thy abundant rich mercies to those that keep close to thee 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Paraphrase 8. O what a pleasure hath it alwayes been to me to come and offer up my prayers before the Ark the place where thou art graciously pleased to presentiate and exhibite thy self 9. Gather not my soul with sinners nor my life with bloody Men. Paraphrase 9. This I hope may be ground of assurance to me that thou wilt not deal with me as with wicked and bloody men that thou wilt not permit me to fall under their fate to perish as they do 10. In whose hand is mischief and their right hand is full of bribes Paraphrase 10. Who design and consult and contrive nothing but injustice and spare no liberalities that may be useful toward that end 11. But as for me I will walk in mine integrity Redeem me and be merciful unto me Paraphrase 11. Out of such mens power and malice be thou pleased to rescue me who have never yet forfeited mine integrity 12. My foot standeth in an even place in the congregation will I bless the Lord. Paraphrase 12. I am constant and steady in my adherence and relyance on thee thou I know wilt support me and I will make my most solemn acknowledgments of it to thee Or And now what have I to do but to offer sacrifice to thee and bless and praise thee for ever in the publick assembly Annotations on Psalm XXVI V. 1. Slide The only difficulty in this verse is in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip to totter to be shaken or moved to be ready to fall inconstant or not able to stand And it may be applyed either to the subject matter of his hope that he shall not be cast down by his enemies forsaken by God and that look't on as a reward of his hope and so our English understands it and accordingly infers it with the illative therefore Or else it may be applyed to the hope it self or David hoping and then it signifies the constancy of his unshaken hope that
foundation of claim in Gods own words and then he makes use of this priviledge immediately answers the invitation in the very words wherein 't was made Thy face Lord will I seek This Castellio hath paraphrastically exprest sic animo cogito velle te tuum quaeri conspectum tuum conspectum Jova quaero I thus think in my mind that thou wouldst have thy face sought Thy face Lord I seek The Jewish-Arab hath here another construction making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face to govern and not be governed by the verb thus My heart said of thee O my face seek him because saith he the other members are at the command of the heart to do what that bids therefore will I seek the light of thy countenance O Lord. V. 12. Such as breathe cruelty For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathers or speakers of injury or rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying injury or rapine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity hath lied to or against it self and the Latine and Aethiopick and in effect the Arabick follow them How they came thus to vary from the original is not easie to resolve what is most probable may be briefly noted Near unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laqueus from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare One of these the LXXII may have mistaken for the other So the learned Schindler supposeth them to have done Isai 42.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders all the young men have been puft at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infinitive to be rendered in the praeter tense To this the Chaldee paraphrase seems to accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were covered with shame or confusion but the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare in their recesses where as they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret chamber frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare And herein the sense favours them there and our translation hath followed them And if as there so here they deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare then taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for iniquity in the nominative case they might thus by periphrasis express its being insnared by its lying against it self V. 13. I had fainted In the Hebrew there is an aposiopesis a figure of elegance purposely breaking off in the midst of the speech yet so as every man can foresee what kind of conclusion should follow if he did not purposely divert to the contrary As Neptune in Virgil Hes ego the beginning of a threat but then artificially breaking off into an exhortation to prevent it sed motos prastat componere fluctus but 't is your best way to quiet the waves so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except or unless I had believed to see the goodness of the Lord in the land of the living The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe to see and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believed that I should see and so the Latine c. not at all rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless nor taking notice of the figure or manner of speech the abrupt breaking off in the midst But the Chaldee reads just as the Hebrew doth and thinks not fit to supply what is wanting but leaves it in suspence And so sure that is the fullest way of rendring it that so the figure may be discernible which consisting wholly in the breaking off or concealing somewhat is lost if the sense be made perfect by addition of any other words The only difficulty is what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of lives or of the living And the answer will be brief that though the phrase may very fitly denote where the context requires it the future age whether as that denotes the age of the Messias or the life eternal after the end of this and though there is no cause of doubt but that David believed both these yet it being the matter of the whole Psalm to express his confidence that God would not now leave him in his present distress but deliver him out of his enemies hands and return him home in safety and peace in all reason that is to be deemed the meaning of it here also as the land of the living oft signifies a prosperous life in this world but this not excluding but including also his hopes of the other which much added to his support also V. 14. Shall strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred he shall strengthen and may so be applied to God by way of promise that he shall strengthen his heart that waits on him But yet it is also to be remembred that the Hebrews do oft use to confound conjugations and use the active in the third person to denote the passive in some other person Thou fool this night shall they take thy soul from thee i. e. thy soul shall be taken away So 2 Sam. 24.1 And he moved David i. e. David was moved see examples in note on Luk. 16. b. and then so it may well be here be of good courage and he shall strengthen thy heart i. e. to continue the construction with the antecedents and consequents let thy heart be strengthened all the imperative wait on or expect the Lord. And thus all the antient Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthen thy heart say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your heart be strengthened say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latine confortetur and the Arabick so also only reading it my heart in stead of your reading the whole verse accordingly I hope So Psal 31.24 and thus in both places the Jewish-Arabick Translator renders it The Twenty Eighth PSALM A Psalm of David Paraphrase The Twenty Eighth Psalm was composed by David in time of his distress and is a fiducial prayer for deliverance 1. Unto thee will I cry O Lord my rock be not silent to me left if thou be silent to me I become like them that go down into the pit Paraphrase 1. O Lord I have no strength or power to defend my self but that which wholly descends from thee To thee therefore I make my humble and most importunate address be thou pleased to hear and answer it gratiously lest whilst I call to thee and am neglected by thee my enemies begin to insult and account of me as of a destitute lost person 2. Hear the voice of my supplications when I cry unto thee when I lift up my hands toward thy holy oracle Paraphrase 2. Lord answer my petitions
which the thunder puts the hinds when it makes them calve drives them out of their holds as the same thunder frights the beasts of the forrest out of their thickets This therefore is to admonish all the whole world every man living to acknowledge his power and glorious Majesty and come in and worship him in these or the like words 10. The Lord sitteth upon the floud yea the Lord sitteth King for ever Paraphrase 10. The Lord judgeth and ruleth in the clouds and so he shall continue to do for ever and subject the proudest nations to his Kingdom 11. The Lord will give strength unto his people the Lord will bless his people with peace Paraphrase 11. And for those that he hath chosen and taken to himself and that live constant and faithful in his service he will protect and strengthen them and bestow upon them all the prosperity and felicity in the world subjecting all their enemies and restoring them to a durable lasting peace Annotations on Psalm XXIX V. 1. Ye mighty From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortitude is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful strong of which see note on Psal 22. a. And though that word come to signifie many other things yet in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sure the compellation of Princes under the phrase of son of the potent or strong Thus is Nebuchadonozar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Nations or the strong among the Nations Ezek. 31.11 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes we render the mighty men of Moab Exod. 15.15 and those particularly in the number of those to whom David is supposed to speak in this Psalm after his subduing them 2 Sam. 8. so again 2 Kin. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty of the land The Chaldee paraphraseth this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Angels sons of God taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Angels The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered filios arietum young rams in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a ram though as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew so in Chaldee and Syriack and Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mâ—le of any sort The LXXII at least these Copies which we have of their Translation do as it is not unusual in other places render the words twice first in the vocative case by way of compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God and then in the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young rams as doubtful which was to have place and therefore setting down both of them and in this the Latine and Arabick and Aethiopick follow them But the plain simple rendring it by ye mighty or ye Princes is most to be allowed of and to those this Psalm is an invitation that they will being subdued by Gods power come into the acknowledgment and worship of him V. 2. Beauty of holiness Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the glory or beauty of holiness from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour or beautifie the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy court as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetrale thalamus area a closet a marriage-chamber a court and so the Latine and Syriack follow them and the Arabick in his holy habitation but the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the splendor or beauty of holiness or in the holy beauty or majesty as v. 4. the LXXII render the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty meaning thereby either the Ark which the Priests and Levites with their Vrim and Thummim carried and where God was gloriously present as in the place of his worship see Ps 110. note a. or else the sacred majesty of God himself sacrâ praeditum majestate Jovam saith Castellio Jehovah indued with a sacred majesty the God of heaven and earth so glorious in all his attributes that all even heathen men ought to give all glory and honour to him This glory he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of his name by which his attributes are to be understood his power and dominion over all c. which for these heathen Princes to acknowledge is in effect to become his proselytes and servants V. 3. The voice of the Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice in Scripture-style frequently signifies thunder there is no question and then there will be small cause of doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the Lord here signifieth the same when in the next words it follows the God of glory thundereth For this Psalm being plainly an acknowledgment of Gods majestick presence and his thunders being in those dayes 1. the instruments signally to attest that as to Joshua in the first conquest of Canaan to Samuel against the Philistims 1 Sam. 12.15 and to David also against the same enemies which therefore is called Gods rebuking the heathen and 2. the ordinary means of conveying Gods oracles to them which therefore were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of thunder and 3. the ceremony of Gods giving the law from Sinai it was very fit in this Psalm to make a peculiar elogy of this Majestick meteor which is done throughout the Psalm By analogy herewith the waters upon which this voice is said to be and the many waters from which in the next words he is said to thunder or to be upon them when he thunders and the water-floods upon which he is said to fit v. 10. are still those waters Gen. 1. above the firmament the clouds agreeably to Psal 18.11 He maketh darkness his secret place with dark waters and thick clouds to cover him At the brightness that was before him the clouds passed these watery clouds hailstones and coals of fire the thunder shafts The Lord also thundered c. And these opinions and doctrines of the Jews might move the heathens to think that they did adorare nubes coeli numen adore the clouds and that Deity of heaven which is thus described in their Prophets to sit and dwell there V. 6. Lebanon Two things are here to be observed of Lebanon First that it was a very high mountain and seems thence to have taken the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white in respect of the snow mentioned on Lebanon Jer. 18.14 that is always even in the summer white on the top of it Thus saith Saint Hierome on Jerem. 50.4 Nix de Libani summit atibus deficere non potest nec ullo ut ominis liquescat solis ardore superatur Snow cannot fail on the lops of Lebanon nor is it by any heat of the Sun overcome that it should melt The Chaldee Paraphrase Cant. 4.11 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olbanem in the same notion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olben which is the Syriack formation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white And
man dead and buried and forgotten by his associates I am lookt on as one irrecoverably lost and am therein resembled to a potters vessel which if broken cannot be made whole again Jer. 18.11 and so as that refuse potsheard cast out as good for nothing 13. For I have heard the slander of many fear was on every side while they took counsel together against me they devised to take away my life Paraphrase 13. Many and those no mean ones I have heard reproaching and taunting me calling me fugitive a lost and undone person hereby indeed expressing their wishes and enterprizes being all risen up in arms against me and jointly resolving to destroy me utterly 14. But I trusted in thee O Lord I said Thou art my God Paraphrase 14. Mean while I reposed my trust in thee O Lord incouraging my self with the meditation of thy mercy and tender care which would certainly secure me 15. My times are in thy hand deliver me from the hand of my enemies and from them that persecute me Paraphrase 15. As for the fittest season of affording me deliverance it must in all reason be referred to thy choice O Lord when thou seest it most opportune be thou pleased to do it for me 16. Make thy face to shine upon thy servant save me for thy mercies sake Paraphrase 16. Restore thy favourable aspect unto me deliver me of thy great kindness and mercy to me 17. Let me not be ashamed O Lord for I have called upon thee let the wicked be ashamed and let them be silent in the grave Paraphrase 17. Lord I have addrest my prayers to thee relied and depended on thee thine honour is concerned and ingaged in my preservation should I be disappointed in my confidence it would redound to thy reproach It is the wicked mans portion to exspect and miss deliverance and so to perish with shame and ignominy 18. Let the lying lips be put to silence which speak grievous things proudly and contemptuously against the righteous Paraphrase 18. 〈◊〉 〈◊〉 it ordinary for the â—â—â—â—â—â—rer to be disappointed in his designs and brought to shame and so for all others that scoff and deride the faithful servants of God and that with the greatest pride and contumely 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them which trust in thee before the sons of men Paraphrase 19. But as for those that serve thee faithfully and repose their whole trust in thee and so use no other artifices to advantage themselves but those which are perfectly allowable in thy fight there is abundant mercy laid up for them with God his works of deliverance and exaltation are constantly shewed forth to them in a visible and eminent manner 20. Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Paraphrase 20. Thy favour and providence over them represented by the Cherubims wings in the Ark is their sure refuge and guard and defence whatsoever contentious proud men can design or threaten against them 21. Blessed be the Lord for he hath shewed me his marvelous kindness in a strong city Paraphrase 21. And thus hath God his Name be ever praised for it given me evidence of his wonderful mercies securing me as in a fortified city from all the attempts of mine enemies 22. For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee Paraphrase 22. I was once in a great sadness of heart at the time of my flight from Saul and did verily think I should have been destroyed and yet even then upon the addressing my prayers to thee thou immediately deliveredst me out of that danger 23. O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud doer Paraphrase 23. Here is abundant cause for all pious men heartily to love God and admire his goodness and admirable excellencies by considering his constant deliverances afforded to all those that cleave fast to him and not only deliverances but victories all or more than they stand in need of 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Paraphrase 24. And therefore let all that repose their trust in God chearfully proceed and firmly and constantly adhere unto him and never be tempted with any difficulties to fall off or forsake him Annotations on Psal XXXI V. 6. I have hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have hated which the Chaldee retein in like manner in the first person the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast hated and so the Latine Syriack c. misreading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the verse seems to be by them most significantly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain adverbially so as to affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that observe precedent and not to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities for if they be such the additioâ— â—ing will add little to them The sense lies 〈◊〉 that heathen men when any danger or difficulty approacheth them are solemnly wont to apply themselves to auguries and divinations and so to false Gods to receive advice and directions from them but doing so and observing their responses most superstitiously they yet gain nothing at all by it their applications and addresses are in vain return them no manner of profit And these David detests and keeps close to God hopes for no aid but from him And thus the Latine and Arabick understand it also though the Chaldee read paraphrastically works like to vanity and a lye and the Syriack vain worships V. 10. Iniquity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin iniquity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of my iniquity But this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty and from thence the Syriack and Latine c. as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty or affliction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies sin so it signifies also the punishment of sin Isai 53.6 11. and so here it seems to signifie so as to connect with grief and sighing precedent and to denote those miseries which his sins had brought upon him The learned Castellio renders it in hoc supplicio in this punishment and that consideration perhaps joyned with the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might move the LXXII c. to render it poverty for that as it is evil is a punishment of sin V. 13. Fear was on every side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dwell inhabite and with the preposition × from to fear 1 Sam.
frequently exercised with them yet the many that befall the one do him no hurt but work good for him whereas the fewer that befall the wicked perhaps the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one singular affliction of his life is the utter ruine of him V. 22. Shall be desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laid wast or desolate signifies also to be guilty or culpable accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be desolate which the Chaldee with the Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be condemned is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine non delinquent shall not offend but this certainly after that part of the Hellenists dialect wherein sin signifies sometimes the punishment of sin and accounting guilty is condemning to vengeance The Thirty Fifth PSALM A Psalm of David Paraphrase The Thirty Fifth Psalm is a complaint of Davids against his enemies joyned with an appeal to God and a prayer for his deliverance 1. Plead my cause O Lord with them that strive with me fight against them that fight against me Paraphrase 1. Lord in all the persecutions and assaults that are made upon me be thou pleased to take my part to espouse my cause to contend and fight for me 2. Take hold of shield and buckler and stand up for mine help Paraphrase 2. Let thy protection be my shield and only defensive weapons 3. Draw out also the spear and stop the way against them that persecute me say unto my soul I am thy salvation Paraphrase 3. Thy strength and prospering hand my offensive to meet and discomfit my enemies be thou graciously pleased to assure me of thy help and strength and then I shall not want deliverance 4. Let them be confounded and put to shame that seek after my soul let them be turned back and brought to confusion that devise my hurt Paraphrase 4. Those that design my mischief and my ruine shall I perswade my self undoubtedly be disappointed and put to flight and dissipated 5. Let them be as chaffe before the wind and let the Angel of the Lord chase them Paraphrase 5. They shall be scattered as chaff or dust in the winnowing of corn on an high and open place where the wind comes freely and if no visible strength of mine be able to do it yet the Angels the Ministers of Gods vengeance shall thus deal with them 6. Let their way be dark and slippery and let the Angel of the Lord persecute them Paraphrase 6. Pursuing them to their greatest mischief as those that fly in the dark and tumble into mire and pits in slippery places and so frequently fall and wound themselves in their flight 7. For without cause have they hid for me a net in a pit which without cause they have digged for my soul Paraphrase 7. For without any injury or provocation of mine they have designed mischief and treachery against my life 8. Let destruction come upon him at unawares and let his net that he hath hid catch himself into that very destruction let him fall Paraphrase 8. And accordingly when they little expect it and by ways which they apprehend not destruction shall seize upon them and that by those very means by which they designed to bring it on other men 9. And my soul shall be joyful in the Lord it shall rejoyce in his salvation Paraphrase 9. And this being a signal work of God's delivering me when I am least able to do it my self obligeth me to rejoyce and give thanks to him 10. All my bones shall say Lord who is like unto thee which deliverest the poor from him which is too strong for him yea the poor and the needy from him that spoileth him Paraphrase 10. And every member of my body shall joyn in the acknowledgment of the mercy such as could not have been from any other means and such as is most worthy of a just judge and gracious father and omnipotent God rescuing the weak and impotent from the power of the strong the oppressed and injured from the violent and oppressor 11. False witnesses did rise up they laid to my charge things that I knew not Paraphrase 11. And such indeed was my condition being most falsly accused to Saul 1 Sam. 24.9 of that of which I was most guiltless 12. They rewarded me evil for good to the spoiling of my soul Paraphrase 12. Those whom I had obliged made me this very unkind return desiring to have me put to death 13. But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting and my prayer returned into my own bosome Paraphrase 13. When any evil befel them I mourned and fasted and prayed earnestly for them And it seems all was cast away frustrate and lost on them my greatest charity abated not their malice my fastings and devotions had no effect on them see Jer. 55.11 returned empty of the deserved success as a gift sent to an uncivil person who instead of grateful acceptance return it back unto the donour These are the only returns I receive from them But my charity shall not lose its reward God will abundantly recompense it to me 14. I behaved my self as though he had been my friend or brother I bowed down heavily as one that mourneth for his mother Paraphrase 14. In all their sufferings I was affected with the same tenderness of compassion as toward a friend or brother or child or parent the relations of the dearest affections 15. But in mine adversity they rejoyced and gathered themselves together yea the very abjects gathered themselves together against me and I knew it not they did tear me and ceased not Paraphrase 15. But when any misfortune befell me they triumphed and scoffed and so in like manner other vile and wicked men never provoked by me in the least degree at all their meetings reviled me and railed at me continually without any the least cause for what they 〈◊〉 16. With hypocritical mockers in feasts they gnashed upon me with their teeth Paraphrase 16. Onely as bussones and flatterers make it their business to please those that give them bread by bringing them false tales of other men jeering and scoffing at them without considering how blameless and guiltless they are whom they deride so have they dealt with me most causelessly yet most contumeliously inveighing against me 17. Lord how long wilt thou look on rescue my soul from their destruction my darling from the Lions Paraphrase 17. Lord be thou pleased at length to interpose thy hand to consider my desolate low estate and the cruelty of mine enemies and relieve me in it or deliver me out of it 18. I will give thee thanks in the great congregation I will praise thee among much people Paraphrase 18. And I shall be eternally obliged to bless and magnifie thy mercies in the solemn assembly 19.
literally interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or according to their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abjection casting or vomiting out shall be to them i. e. they shall as vile persons be rejected and cast out by God And thus the Chaldee appear to have understood it who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be empty or vile and to this best connects that which follows in the verse In thine anger cast down the people The Fifty Seventh PSALM TO the chief Musitian Altaschith Michtam of David when he fled from Saul in the Cave Paraphrase The fifty seventh Psalm was composed by David on occasion of what happened in Sauls pursuing him 1 Sam. 24. when David finding Saul in the Cave might have killed him if he would but spared him and thereby gave him assurance of his friendship and not as he had been calumniated enmity to him It was set to the tune of a former Psalm which began with the words Destroy me not and it is as the former stiled his jewel see note on Psal 16. â— in respect of the greatness of the mercy recounted in it It was committed to the Prefect of his Musick 1. Be merciful unto me O Lord be merciful unto me for my soul trusteth in thee yea in the shaddow of thy wings will I make my refuge untill these calamities be overpast Paraphrase 1. To thee O Lord I make my most affectionate and humble address relying on thee reposing my whole trust in thee neither seeking nor projecting any means of safety to my self save that which consists in thine only aid and protection Be thou mercifully pleased to afford me this at this time and continue it till this persecution be over 2. I will cry unto God most high unto God that performeth all things for me Paraphrase 2. The Lord that hath espoused my cause is a God of might All that I ever received hath been from him my deliverances his immediate vouchsafements to him therefore now do I with all chearful confidence address my supplications 3. He shall send from heaven and save me from the reproach of him that would swallow me up Selah God shall send forth his mercy and his truth Paraphrase 3. When malicious-mindâ—â— men are most bitterly set against me even to devout and destroy me utterly God shall send me relief from his throne by some means which he shall think fittest to chuse for me by his Angels or by his gracious over-ruling providence disappointing those that had these bloody designs against me He hath bound himself by promise and so both his mercy and fidelity are concerned in it and he will make good both unto me 4. My Soul is among Lions and I lie even among them that are set on fire even the sons of men whose teeth are spears and arrows and their tongue a sharp sword Paraphrase 4. My life is in the same danger as if I were incompast with Lions virulent men such as are continually inflaming and inciting Saul to pursue and destroy me never say any thing but with some bloody design of bringing mischief upon me 5. Be thou exalted O God above the heavens let thy glory be above all the earth Paraphrase 5. Lord be thou pleased to rescue me out of this danger and so to magnifie thy own glory over the pride and malice of the greatest men by discomfiting and frustrating the designs of such 6. They have prepared a net for mp steps my soul is bowed down they have digged a pit before me into the midst of which they are fallen themselves Selah Paraphrase 6. They have designed very treacherously against me like fowlers that by digging holes and laying ginâ— or toils in them insnare the simple unwary bird and God hath disappointed them in all their designs brought on them what they had projected against me 7. My heart is fixed O God my heart is fixed I will sing and give praise Paraphrase 7. This is enough to raise and enliven and inspirit any mans heart to praise and magnifie the mercy of so signal a deliverance And as there is nothing so fit so nothing that I shall more readily perform 8. Awake up my glory awake Psaltery and Harp I my self will awake early Paraphrase 8. My tongue see Psal 16. note â— shall begin the hymn and the instruments of Musick shall follow in a chearful and melodious note they shall no longer lie idle when such eminent mercies exact their acknowledgments and my heart whose tribute is most due and every member of my body faculty of my soul and action of my life shall be most diligent in an early payment of it 9. I will praise thee O God among the people I will sing unto thee among the nations Paraphrase 9. My acknowledgment shall not be made to thee in private only but in the midst of the congregation with the greatest solemnity possible calling all others to assist me in so weighty a work 10. For thy mercy is great unto the heavens and thy truth unto the clouds Paraphrase 10. For thou hast in a most eminent manner made good thy great mercy most undeservedly and gratiously promised to me and thereby thy fidelity also 11. Be thou exalted Lord above the heavens let thy glory be above all the earth Paraphrase 11. Lord be thou pleased to rescue me out of this present danger and so to magnifie thy own glory over the pride and malice of the greatest men by disappointing and frustrating their designs against me see v. 5. Annotations on Psalm LVII Tit. Altaschith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdidit is a form of deprecation destroy not It is four times used in the titles of the Psalms in this and the two next succeeding 58. and 59. and 75. This makes the Chaldees gloss improbable viz. that it was composed at a time when he said Destroy me not for that will not fitly be applicable to any much less to all of these 'T is much more probable that as many other titles of the Psalms so this was designed to denote the melody or tune to which it was set the same that had formerly belonged to some Psalm or hymn beginning with those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy not V. 3. The reproach All the Antient Interpreters make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb and so sure it is of the preterperfect tense in Piel and apply it to God that he shall deliver David having shamed or reproached his enemies So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reproached the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shamed or reproached So before them the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar dedit in opprobrium he gave to reproach and accordingly the Arabick and Aethiopick And in all reason â—o we are to render it rather then imagine the prefix â— to be wanting But another rendring the words are also capable of 〈◊〉 〈◊〉
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
O Gracious Father I have no other sanctuary but thee I will make all speed to implore thy mercy my condition is most sad and deplored the wide and squalid desert in which now I am is the liveliest emblem of it O that thou wilt please to succour and relieve me 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Paraphrase 2. To restore me to that dignity and comfort of serving thee in the Sanctuary where the Cherubims spreading abroad their wings for a covering are a signal emblem of thy presence 3. Because thy loving kindness is better than life my lips shall praise thee Paraphrase 3. That mercy of thine which gives a value to life it self and without which that which is most pretious and desirable is nothing worth For this I that have so often tasted and so know the value of it shall be for ever obliged to magnify thy blessed name 4. Thus will I bless thee while I live I will lift up my hands in thy name Paraphrase 4. And this will I do constantly and continually to the end of my life and in the experience of thy past mercies make my humblest addresses to thee for all that I can want for the future 5. My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips Paraphrase 5. And thus by thy great mercy shall my life be divided betwixt imploring thy aids and receiving abundant satisfaction to all my wants and paying my chearfullest acknowledgments to so liberal a donor 6. When I remember thee in my bed and meditate on thee in the night watches Paraphrase 6. And for this beside the offerings of the day frequently repeated the several divisions or watches or hours of the very night shall afford me fit seasons when after a little repose and sleep I frequently rouse my self and divert to that more divine and chearful imployment the meditation of thy manifold mercies toward me 7. Because thou hast been my help therefore in the shadow of thy wings will I rejoyce Paraphrase 7. And thus conclude to my own unspeakable comfort and thy honour that that God which hath thus constantly relieved and supported me will for ever continue his watchful providence over me from which as I receive all security so I am in all reason to return him continual praise 8. My soul followeth hard after thee thy right hand upholdeth me Paraphrase 8. As I have cordially adhered to my obedience and faithful performance of all duty to thee so hast thou with thine especial care and providence supported me in all my distresses 9. But those that seek my soul to destroy it shall go into the lower parts of the earth Paraphrase 9. As for my enemies that pursue me with mortal hatred and desire to take away my life they themselves shall fall into the destruction they designed to me 10. They shall fall by the sword they shall be a portion for Foxes Paraphrase 10. They pursue me to death as hunters do their game and they shall fall by the sword and be devoured by those wild beasts that others hunt and pursue or they shall be driven to desolate places as the most noxious beasts the foxes and wolves are when they are hunted and pursued 11. But the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped Paraphrase 11. Mean while I shall have all cause to bless and magnifie the name of God and not I only but every truly pious man who as he swears by the name of God so is most strictly careful to perform his oaths whereas on the other side all false perjurious men shall be destroyed Annotations on Psal LXIII V. 1. Longeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not elsewhere used in the Bible 't is here by the Chaldee paraphrastically rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desireth by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intuitus est expectavit expecteth The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantum The fullest rendring of it may be had from the Arabick use of it among whom saith Golius 't is used not only for the dimness of the eyes which the Arabick Grammarians especially interpret of one born blind but also for faintness so when Kamus explains it by changing of colour mutabit colorem and abiit vel defecit intellectus his understanding was gone or failed both which change of colour and failing of understanding are tokens of faintness and being in ill condition for want of due nourishment And so it will here most fitly be rendred with analogy to the thirsting of the soul foregoing my flesh fainteth in a dry and thirsty land c. But from that other signification of blindness or dimness it may also here be taken according to that translations use mentioned by Alzamach-shari of being in a maze erring so as not to know whither to go or what to do The Jewish Arab here renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of changing colour growing wan as also of great anguish being sick at heart V. 2. Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness is evidently used for the Ark or Sanctuary 1 King 8.8 compared with a Chron. v. 9. And therefore the thing so vehemently here desired by David is to see and serve God in the Sanctuary And the same is the importance of seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy strength and glory for so both those words are used for the Ark Psal 78.61 he delivered his strength into captivity and his glory into the enemies hand V. 10. Fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluxit effusus est signifies in Hiphil they shall cause to be poured out or shall poure out The word is ordinarily applied to water 2 Sam. 14.14 Lam. 3.49 But here by the immediate mention of the sword it is restrained to the effusion of blood and being in the third person plural in the active sense it is after the Hebrew idiome to be interpreted in the passive sense they shall poure out by the hand of the sword i. e. they shall be poured out by the sword the hand of the sword being no more than the edge of the sword As for that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may possibly be rendred the portion of foxes they shall be i. e. they shall be that which so frequently befalls foxes viz. hated and pursued and destroyed that which befalls that subtle and noxious creature shall befall them to perish by their wickedness or they shall be in the same condition with them driven forth into desolate places such as foxes use to walk in so Lam. v. 18. the mountain of Zion is laid desolate the foxes walk on it so Jarchi here
interprets it and so the phrase is used Mat. 24.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall set him his portion with hypocrites assign him the same condition that such have But the portion of foxes may more probably signifie the prey of those wild creatures there being a sort of larger foxes in those countreys called usually Jackales which feed on dead men and will dig them out of their graves to eat them and so to be left unburied or buried at large in the field will be to be made a portion for such beasts The Syriack that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat to or for the foxes understood it thus and the LXXII and vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partes vulpium erunt the foxes portions shall they be i. e. cast out for these wild beasts to feed on The Jewish Arab hath another understanding of these two verses those that seek after my soul to destroy it shall go down into the lower parts of the earth i. e. seek into holes and caves after my soul descend in their search after it under the mountains of the earth intending to draw it out to the edge of the sword and make it a portion for foxes V. 11. Sweareth 'T was an ordinary token of respect to Kings for their subjects in swearing to mention their names so 1 Sam. 1.26 and 20.3 and 2 Sam. 15.21 and in several other places And 't is Solomon Jarchie's gloss that this is meant here The Sixty Fourth PSALM TO the chief Musitian A Psalm of David Paraphrase The Sixty fourth Psalm is a prayer for deliverance with a just complaint of his enemies and a prediction of Gods signal destructions upon them 1. Hear my voice O God in my prayer preserve my life from fear of the enemy Paraphrase 1. Blessed Lord let my humble supplication I beseech thee find audience with thee deliver me from the dangers I am in through the malice of men 2. Hide me from the secret counsel of the wicked from the insurrection of the workers of Iniquity Paraphrase 2. They are secretly contriving my ruine and openly break out in tumults against me in a most unjust and wicked manner O be thou my refuge and sanctuary to which I may with confidence resort for safety 3. Who whet their tongue like a sword and bend their bowes to shoot their arrows even bitter words 4. That they may shoot in secret at the perfect suddenly do they shoot at him and fear not Paraphrase 3 4. The first instruments of their malice are their slanders and calumnies and those are prepared and sharpened and shot like poysoned darts or arrows against me but being without all ground of truth they are secretly and clancularly disseminated falling upon me when I least foresaw or expected them 5. They incourage themselves in an evil matter they commune of laying shares privily they say who shall see them Paraphrase 6. And when they meet they ingage and fortify one another in their mischievous designs consult how to contrive them so secretly that they shall not possibly be foreseen or escaped 6. They search out iniquity they accomplish a diligent search both the inward thoughts of every one of them and the heart is deep Paraphrase 6. And indeed their industry is great there is nothing that can contribute to their ends but they find it out through the depth of their malice and policy 7. But God shall shoot at them with an arrow suddenly shall they be wounded Paraphrase 7. But in the midst of all this subtil contrivance that no man can see God shall discover disappoint and unexpectedly destroy them 8. So they shall make their own tongue to fall upon themselves all that see them shall flee away Paraphrase 8. Their tongues by which they thought to hurt others shall in the event bring mischief upon themselves By the death of Saul and his sons he shall strike the whole Army with a sudden consternation they shall fly and then all that behold it shall forsake their dwellings and fly also 9. And all men shall fear and shall declare the work of God for they shall wisely consider of his doing Paraphrase 9. And dread the righteous judgments of God acknowledging it to be his peculiar work of vengeance that befalls them 10. The righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall glory Paraphrase 10. And on the other side all pious men shall have matter of rejoycing and of affiance in God and none that thus adhere to him shall be disappointed or frustrated by him Annotations on Psalm LXIV V. 3. Bend From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go is the same word used for extending sending out directing making to go and so is applied sometimes to grapes or olives in a press and then signifies to squeeze out the juice by beating or treading them Isa 63.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that treads or presses in the wine-press and in many other places sometimes of corne in the floore and then 't is to thrash Jer. 51.33 sometimes to a way whence the known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way Psal 107.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and led or directed them But most especially 't is used of a bow or arrows if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow then 't is to bend it if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows then 't is not so properly to shoot as to prepare or direct them So Psal 58.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he directeth or prepareth his arrows so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they direct or aime or make ready their arrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter word i. e. a calumniating speech to be sent as it were a dart or arrow out of the mouth Parallel to which is that of Jer. 9.3 where being applied to the tongue as to a bow that shoots out lying words as arrows it must be rendred bend but here applied to words as arrows direct and not bend To this accord Abu Walid and R. Tanchum who from the use of the word render it who set their arrows on the string not shooting as yet but setting them ready to shoot And thus it best agrees with what follows v. 4. that they may shoot in secret c. The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow and generally joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bent and the Chaldee according to the nature of a Paraphrast joyn bending the bow and anointing the arrows But the Syriack herein follow them not but read they whet their tongue as a sword and their speech as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arrow for so sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies where that which is proportionable to whetting the sword is preparing or setting upon the string the arrows by way of preparation for shooting V. 4. Fear not It is not easie
〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum is capable of the right sense he that hath dominion over the world the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God is known in the Creed the ruler of all things The Sixty Seventh PSALM TO the chief Musitian upon Neginoth a Psalm or Song Paraphrase The sixty seventh is a Psalm of supplication and thanksgiving and was committed to the Praefect of the Musick to be sung to the stringed instruments See note on Psal 4. a. 1. God be merciful unto us and bless us and cause his face to shine upon us Selah Paraphrase 1. The good God of heaven pardon our sins supply our wants bestow his blessings both spiritual and temporal behold us with favour and acceptation and for ever continue them to us 2. That thy way may be known upon earth thy saving health among all nations Paraphrase 2. And this will be a means of propagating the fear worship and service of the true God to the whole heathen world when they shall see and consider the eminent miraculous acts of thy providence over us in delivering us from the dangers and distresses that have been upon us 3. Let the people praise thee O God let all the people praise thee Paraphrase 3. And this of an universal reformation and acknowledgment of the one God of heaven and earth is a mercy so much to be wished for and desired by every pious man the inlargement of Gods kingdom that I cannot but give my suffrage to it and most affectionately call upon all to joyn in it and beseech God to give this grace of his to all the men in the whole world 4. O let the nations be glad and sing for joy for thou shalt judge the people righteously and govern the nations upon earth Selah Paraphrase 4. And for them that are admitted to this honour of being ruled and directed by God 't is matter of infinite joy and exultation his statutes being so admirably good and agreeable to all our interests and the administration of his works of providence so perfectly wise and just that all the world are in prudence and care of and love to themselves obliged with joy to submit to the erection of his Kingdom in their hearts 5. Let the people praise thee O God let all the people praise thee Paraphrase 5. 'T were a happy and blessed thing if all the world would be duly sensible of it and so all joyn to acknowledge and worship serve and obey and partake of this mercy of God and so be induced to magnifie his Name for it 6. Then shall the earth yield her increase and God even our own God shall bless us Paraphrase 6. His mercies are afforded to all the rain from heaven and the fruitful seasons peculiar acts of his providence see note on Act. 14.17 and such as oblige all the most heathen men in the world to acknowledge and bless and give up themselves to the obedience of the God of heaven It remains that we continually pray to the same God who hath exprest himself so gratiously to us that he will bestow his benediction both on us and on all that he hath so richly afforded us 7. God shall bless us and all the ends of the earth shall fear him Paraphrase 7. And may it thus be The Lord of heaven crown us with his blessings and may all the most barbarous people in the world be brought to the acknowledgment and worship and uniform obedience and subjection to him Annotations on Psalm LXVII V. 4. Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duâ—cit seems here to signifie in a comprehensive latitude all acts of conduct as of a pastor toward his sheep leading them into their pastures guiding and directing men into those courses which are most eminently profitatable for them of a General toward his Souldiers marshalling them and going before them and so prospering them in their fight against all kinds of enemies and lastly of a King ruling and ordering his subjects and so doth God those that will sincerely submit to him All which the word lead or conduct may contain under it and so that will be the fitter because the more literal and withall more comprehensive rendring and to be preferred before that of governing V. 6. Shall yeeld The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the praeter tense is so interpreted by the Antients The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given or yeelded her fruit the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given and the Syriack in the same words and so the Latine Terra dedit and the Arabick and Aethiopick And therefore although it be frequent when the sense requires it to interpret the Hebrew praeter tense in the future yet the sense not requiring it here and the Interpreters according in the contrary there will be no reason here to admit of it but to set it as the Hebrew lies as an argument to infer the universal confessing and acknowledging and serving of God v. 5. as it is set by S. Paul to the heathens Act. 14.17 And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered in form of benediction God bless us even our God and so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins Benedicat both here and in the beginning of the next verse The Sixty Eighth Psalm TO the chief Musitian A Psalm or Song of David Paraphrase The sixty eighth Psalm beginning in the same manner as Moses's song at the setting forward of the Ark did Num. 10.35 was composed by David afterward as appears by the mention of the Temple i. e. the Ark and Sanctuary at Jerusalem v. 29. in commemoration of the great deliverances afforded to the Israelites and judgments inflicted on their enemies especially in that of their coming up out of Egypt and mystically conteining and predicting the resurrection of Christ and the exaltation of the Christian Church consequent thereto It seems to have been formed by David on the like occasion as Moses's was at the bringing up of the â—rk 2 Sam. 6.12 and was committed to the Praefect of his Musick to be sung with all Musical instruments of joy 2 Sam. 6.15 1. Let God arise let his enemies be scattered let them also that hate him flee before him Paraphrase 1. The Ark is a token of the special presence of Almighty God who when he is pleased to interpose subdues all before him no enemy of his or of his people can stand or prosper And so when Christ mystically typified by the Ark of God comes into the world it is the great God of heaven and earth that exhibites himself in our mortal flesh and being crucified by the Jews he shall by his own almighty power be raised again and ascend to heaven and then subdue or destroy convert by the preaching of the Gospel or utterly
all the Angels that ministred at the giving the Law in Sinai are constantly attendant on this place of Gods service V. 20. Issues from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendred goings forth to death and must signifie the several plagues and judgments inflicted by God on impenitent enemies the ways of punishing and destroying the Egyptians and Canaanites drowning in the Sea killing by the sword infesting by hornets c. And these are properly to be attributed and imputed to God as the deliverances of the Israelites his people in the former part of the verse And to this sense the consequents incline v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Even God shall wound The Jewish Arab interprets it kinds of death or several ways of death R. Tanchum causes The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passages of death the ways by which death goes out upon men to destroy them the Latine exitus mortis goings out of death the Chaldee more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from before the Lord death and the going out of the soul to suffocation do contend or fight against the wicked The Syriack most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God is the Lord of death but then adds also ex abundanti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of escaping V. 27. Their rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominatus est is here by contraction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ruler and being applied to Benjamin hath respect to Saul who was of this tribe the first King that was placed over that people Which gives the first place to that tribe in this enumeration so saith the Targum Benjamin was little among the tribes which first descended into the sea therefore at first he received the Kingdom as the second is given to Judah who saith the Chaldee received the Kingdom next after them in respect to David As for Zebulon and Nephtali why their names are here added rather than any of the other tribes the reason may perhaps best be taken from what we find prophesied of those two Gen. 49. and Deut. 33. and Jud. 5. by Jacob and Moses and Debora that learning and knowledge should be most eminent in those two tribes Of Nephtali 't is said Gen. 49.21 Nephtali is a bind let loose he giveth goodly words and of Zebulon Jud. 5.14 they shall handle the pen of the writer Whence it is thought to be that Isa 9.1 the comparison is made between the knowledge which should be after Christs coming in the regions where he preached and Zebulon and Nephtali on the other side because those were the most learned tribes and yet should now be obscured and far outgone by those to whom Christ was first preached V. 27. Their counsel The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a stone but is here used in a metaphorical sense for a ruler or governour as a foundation-stone which supports the whole building may fitly be applyed to a commonwealth and then signifie the Prince thereof Thus 't is certain the LXXII understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their governors and the Syriack in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sultans of rulers Abu Walid their assembly the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their captains or leaders The Chaldee are willing to refer it to three stones by which say they they of that tribe overthrew their enemies V. 30. Rebuke Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi and Aben-Ezra observe that as when it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to rebuke so without it as here it is to destroy the most real and sharp way of rebuking so Psal 9.5 where 't is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying that follows Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a congregation and so is here interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly that follows Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arundo a reed the Latine canna it is taken for an arrow or a lance or perhaps a spear and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the company of the reed will denote a military company of archers or lances or spear-men Then in the next words all difficulty will be removed if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand not a company of bulls or beasts but of men which behave themselves like bulls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the calves of the people i. e. behave themselves toward other men as bulls in the fields do toward lesser or younger cattel For then that will denote the most lofty Princes which fight and disturb and tyrannize over all their neighbour-nations and by force indeavour to propagate their Empire and Dominions and will not be restrained within any bounds And to this belongs that other part of the character that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcavit trending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon pieces of silver the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit obduxit covered with gold to denote those that covet the wealth of the world and get it and yet never have enough of it that disturb all mens quiet to get themselves possessors of it and then are not satisfied with it till they are covered over with it tread on it c. and so out of that insatiate desire delight in war as it follows Abu Walid interprets this parcel of the period by giving ב the notion of ob or propter because of goes about or treads it about because of pieces of silver probably he means because they abound with pieces of silver or perhaps that they may get peices of silver The Sixty Ninth PSALM TO the chief Musitian upon Shoshannim A Psalm of David Paraphrase The sixty ninth Psalm is a prayer and complaint to God against his enemies and a prediction of the judgments that should befal them 'T was composed by David in time of eminent distress and committed to the Praefect of his Musick to be sung to the instruments of six strings 1. Save me O God for the waters are come in unto my soul Paraphrase 1. Lord be thou pleased to interpose thy hand of deliverance in this so seasonable a time of exigency when I am so near to be overwhelmed with dangers 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Paraphrase 2. I am not able to secure or defend my self to find any way to support me in this distress or deliver me out of it my enemies are many and mighty and without thy help I am sure to be overborn by 〈◊〉 3. I am weary of my crying my throat is dried mine eyes fail while I wait for my God Paraphrase 3. I have long calle◠〈◊〉 uncessantly made my complaint to thee and am ready to faint
up the right hand of his adversaries thou hast made all his enemies to rejoyce Paraphrase 42. And now their enemies and assailants are as continually prosperous as David himself was wont to be 43. Thou hast also turned the edge of his sword and hast not made him to stand in the battel Paraphrase 43. Their weapons that were for ever victorious by thy forsaking them have quite lost their keenness they that were never accustomed to defeats in their fights are now subdued and unable to make any farther resistance 44. Thou hast made his glory to cease and cast his throne down to the ground Paraphrase 44. The great fame and renown and power which they had among all men is now utterly lost 45. The days of his youth hast thou shortned thou hast covered him with shame Selah Paraphrase 45. Our Princes slain and their people subdued and captivated and contumeliously handled 46. How long Lord wilt thou hide thy self for ever shall thy wrath burn like fire Paraphrase 46. This is a most sad estate and if we be not speedily rescued out of it we shall all be finally destroyed and the people and d seed of David to whom those illustrious promises were made utterly consumed 47. Remember how short my time is hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah Paraphrase 47 48. Our age and space of life here is very transient and flitting and is soon and certainly concluded in the grave that inevitable lot of all mankind And in this state of captivity we have little joy or comfort in that life which is afforded us we are born miserable and pass through a succession of miseries here and are shortly scised with death And this is far distant from the purport of that Covenant made with David the benefits of which we it seems by our sins have as to this age of ours utterly forfeited 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth Paraphrase 49. O blessed Lord be thou at length pleased to be propitiated to pardon these our provoking sins to remember and resume thy methods of mercy and by what wayes thine own wisdom shall best choose to perform the purport of thy Covenant so long since ratified to David In this thy fidelity is concerned and this we are sure will be made good in the eyes of all O that it might be thy good pleasure to manifest it at this time by the restoring of Davids posterity our Monarchy Temple and People to the former dignity 50. Remember Lord the reproach of thy servants how I do bear in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O Lord wherewith they have reproached the foot-steps of thine anointed Paraphrase 50 51. Till thou please thus by some means to rescue us we are likely to be the reproach of all the heathen people about us who will now object the evacuation and frustration of our faith and hopes founded on thy promises to David's seed and say by way of derision that our Messias is very long a coming 52. Blessed be the Lord for evermore Amen and Amen Paraphrase 25. But whatever their contumelles or our sufferings are they shall not discourage or take us off from Blessing and Praising thee and steadily relying on thee whatsoever desertion our soul provoking sins have most justly now brought upon us yet upon our reformation thou wilt certainly return in mercy to us and whatsoever interruptions thy promised Mercies may seem to have in respect of our captive Prince and People the present posterity and Kingdom of David yet 't is most certain the Promises made for sending the Messias whose Kingdom and redemption is not of this world but spiritual and eternal the erecting of his Throne in his servants hearts and the redeeming them from Sin and Satan shall in due time be performed in Christ that most illustrious son of David to whom and none else belonged the promise under the oath of God And in this completion of Gods Covenant with David his servant of which all Gods faithful servants shall have their portions we securely and with full confidence acquiesce and all joyn in an ardent and most devout celebration of God's fidelity his constant performance of all his promises and so conclude So be it Lord and So certainly it shall be Annotations on Psalm LXXXIX V. 2. I have said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said belongs to God and not to the Psalmist appears v. 3. where in connexion with this is added I have made a Covenant with my chosen I have sworn unto David my servant When the LXXII therefore and Syriack and Latine c. read it in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said it is to be lookt on as their paraphrase to express the meaning and not that they read it otherwise than the Hebrew now hath it and this the rather because of the great affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and the first person But when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faithfulness shalt thou establish these again as those of v. 1. are the words of the Psalmist speaking unto God And of such permutation of persons God saying the former part and the Psalmist by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering God in the latter there are many examples One follows here in the next words the third and fourth verses being evidently spoken by God I have made a Covenant Thy seed will I establish But the fifth by way of answer by the Psalmist And the heavens shall praise thy wonders O Lord. The Jewish Arab who seems with some other Interpreters to refer it to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have known or made known though being without vowels it may be read in the second person as thou hast declared adds in the beginning of v. 3. who hast said I have made a Covenant c. V. 6. Mighty As of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been shewed note on Psal 82.6 so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be resolved that it signifies Angels even those that are in heaven in the beginning of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to God being communicated also to them there being no more difference between those two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God than there is betwixt compared in the former and likened in the latter part of the verse where we read can be compared the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ponere disponere there to set himself in aray to enter the lists Job 6.4 and thence 't is to dispute to aray
Christ discernible in this prophecy which after by some unskilfull Scribe was inserted in the Text and so perhaps in more than one found by Justin and by his writings communicated to others who examin'd not the truth by the Hebrew Text or more ancient Copies of the LXXII Meanwhile by this gloss and the reception of it with Justin and Tertullian and Augustin c. it competently appears to have been the opinion of the first Christians those before as well as after Justin that these words the Lord reigneth and so this Psalm belonged to the resurrection of Christ and the regal power wherein that installed him and accordingly it was used in the Eastern service and this Kingdom of his set up here in this world in converting both Jews and heathens and bringing them into the Church This is the ground of the style wherein the verse begins and this his Kingdom is mentioned Say among the heathen that the Lord reigneth as before v. 6. that all the Gods of the heathens are Idols or no Gods but 't is God that made the heavens i. e. that this God that made the heavens should cast out all the heathen Gods out of their Temples and set up his spiritual Kingdom in its stead throughout the heathen world which is the interpretation of his coming to judge the earth v. 12. thus exercising his regal power to which he was inaugurated in destroying idolatry through the world From this and the like predictions it was that as Tacitus Hist l. 5. c. 13. Sueton. in Vespas c. 4. and Josephus de Bell. Judaic l. 5. c. 12. tell us there was an universal belief and rumour scattered through the East before the reign of Vespasian soon after the resurrection of Christ that a King should come thence and reign over the whole world which the heathen ignorantly applied to Vespasian but was thus verified in Christ not in his birth but in this spiritual exercise of his regality partly in converting Jews and Gentiles to the Faith and partly in destroying their worship the Mosaical Rites together with the Temple on one side and the heathen Temples and Oracles on the other side V. 11. The heavens The heavens and earth and sea and fields and trees are here put together after the Scripture-style which useth by the enumeration of parts to signifie the whole to denote the whole inferiour world which interpreting the heavens of the aiery regions is made up of these see note on 2 Pet. 3. e. Then for that phrase the whole world that in the sacred dialect also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature signifies the whole heathen world see note on Mar. 16. b. and Rom. 8. d. and so these two v. 11. and 12 13. are but a poetical expression of the great causes of joy that this Kingdom of Christ exprest by the Lord 's reigning v. 10. and coming to judge the world v. 13. which should be spiritually erected among them should bring to the heathen world The Ninety Seventh PSALM The ninety seventh Psalm agreeable to the ninety sixth is the praising the God of heaven for his works of justice and mercy 'T is thought to be composed by David on occasion of his peaceable re-establishment in his kingdom after the rebellion and destruction of Absalom but it as literally contains a prediction of the Messias his inauguration to his regal Office and the signal exercise thereof in the destruction of his crucifiers and all other enemies of his kingdom See note a. 1. THE Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Paraphrase 1. God hath subdued all the enemies and opposers of that kingdom which he hath been pleased to erect to seat his anointed quietly in his throne an eminent type of the kingdom of the Messias which is to commence at his resurrection and to be set up in the hearts of believers and shall prove matter of all true joy to all the heathen world and the several nations thereof as well as to the Jews 2. Clouds and darkness are round about him righteousness and judgment are the habitation of his throne Paraphrase 2. His judgments are secret and unsearchable and so the infinitely wise ways and depths of his providence but all founded in and managed with most perfect justice and rectitude 3. A fire goeth before him and burneth up his enemies round about 4. His lightning inlightned the world the earth saw and trembled 5. The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth Paraphrase 3 4 5. Those that will not receive him when after his miraculous resurrection and ascension the Gospel is preached to them shall be soon overwhelmed with signal judgments from heaven as remarkable and formidable and as fully evidenced to be the effects of God's wrath as if fire from heaven or flames of lightnings or Angels the witnesses of God's presence should visibly appear in their destruction And this first and in the most illustrious manner to be executed on the nation of the Jews the crucifiers the City and Temple of Jerusalem and after upon heathen Rome c. 6. The heavens declare his righteousness and all the people see his glory Paraphrase 6. And all Angels and men shall discern and acknowledge and proclaim the great justice of it and the glorious manifestation of the divine power of Christ in the ruine of his malicious opposets 7. Confounded be all they that serve graven images that boast themselves of idols worship him all ye Gods Paraphrase 7. This vengeance all are to expect among the nations who do not presently forsake the worship of their false Gods see Psal 96. note a. that still adhere to idols when the faith of Christ the eternal God Creatour of the world whom the very Angels adore and obey Heb. 1.6 is preached among them There being no way to rescue Idolaters from this ruine but an hearty speedy acceptation of the Christian faith as appeared in the Roman Empire 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgments O Lord. Paraphrase 8. This was good news both to Jerusalem and the villages and towns about the daughters of that mother city And all the true children of Abraham all the believing Jews and Gentiles also shall by this means be delivered from their persecutions and so obliged to glorifie the justice and mercy of God in it 9. For thou Lord art high above all the earth thou art exalted far above all Gods Paraphrase 9. For this Messias whom we have hoped for so long is the supreme God of heaven and earth whose creatures they are which all the idolatrous people of the world have worshipt for Gods and accordingly at the preaching of the Gospel all their oracles and worships shall vanish 10. Ye that love the Lord hate evil he preserveth the soul of his saints he delivereth them
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
60. v. 5 6 7 8 9 10 11 12. and i◠a solemn commemoration of God's mercies to David in the victories obtained by him over his enemies round about particularly at the taking of Rabba 2 Sam. 12.29 together with a prayer for continuance of all God's mercies 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harp I my self will awake early Paraphrase 1 2. Blessed Lord how am I ingaged to bless and praise thy holy name to imploy my tongue and all the instruments of musick and every faculty of my soul in commemorating thy goodness and signal mercies to me This is the least that can be deemed incumbent on me and this I shall most readily heartily and chearfully perform see Psal 57.7 8. 3. I will praise thee O Lord among the people and I will sing praises to thee among the nations Paraphrase 3. And 't is not fit that so great dignations should be acknowledged in the closet or privacy onely 't is most decent that our tribute of praise for them should be in the midst of the assembly with the greatest possible solemnity calling all others to take part in so important an office Psal 57.9 4. For thy mercy is great above the heavens and thy truth reacheth unto the clouds Paraphrase 4. For thy mercy and fidelity have been magnified toward me in a most eminent manner and are each of them infinitely great see Psal 57.10 5. Be thou exalted O God above the heavens and thy glory above all the earth Paraphrase 5. For which therefore blessed be for ever thy glorious majesty in the highest degree that is possible for us finite and infirm creatures see Psal 57.11 6. That thy beloved may be delivered save with thy right hand and answer me Paraphrase 6. Who have received such signal assistances from thee evidences of thy special favour and interposition of thine own right hand in return and answer to the prayers which we have addrest to thee See Psal 60.5 7. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of my head Judah is my lawgiver Paraphrase 7 8. God made me a most sure promise which he hath now most signally performed and so given me matter of all triumph and rejoycing and thanksgiving that I am not onely fully and quietly possest of all the kingdom both of Israel and Judah and delivered from the assaults which were made against me by my malicious neighbours see Psal 60.6 7. note d. 9. Moab is my washpot over Edom will I cast out my shooe over Phililistia will I triumph Paraphrase 9. But even that they that thus assaulted me are themselves brought down in subjection to me by name the Moabites the Idumaeans and the Philistims see Psal 60.8 and note d. 10. Who will bring me into the strong city who will lead me into Edom Paraphrase 10. And now let the Ammonites cast us in the teeth reproach us as if we should doe nothing of all this as if their cities were impregnable or our armies utterly unsufficient to vanquish and subdue them 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts Paraphrase 11. That God which for our sins had formerly withdrawn his assistance and so long we must needs be improsperous having no means left to accomplish any victories hath now been graciously pleased to return to us and assist us and manage the whole business for us to give us this last victory over the Regal City and King of the Ammonites and so to testifie by this happy success his signal presence with us 12. Give us help from trouble for vain is the help of man Paraphrase 12. To him therefore alone is our resort in the greatest distress from him must come the relief or we shall be lost all other assistances beside that of heaven being utterly unsufficient see Psal 60.11 13. Through God we shall doe valiantly for it is he that shall tread down our enemies Paraphrase 13. If he interpose his power on our side no enemy shall be able to stand before us It is he and not any strength of ours that shall work all our victories for us see Psal 60.12 And on this we will confidently depend through his goodness and mercy to us Annotations on Psal CVIII V. 4. Above the heavens Among the few variations which are made in this Psalm from the several parcels of Psal 57. and 60. of which it is composed it may be observed that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heavens Psal 57.10 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the heavens which being designed as an expression to set out the greatness of the extent of God's mercies First it doth that very perfectly and signifies the infiniteness of it not onely above the heavens but from thence continuedly down to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above to the lowest and meanest of us and to all betwixt and Secondly it confirms our rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both there and here not clouds but skyes meaning the bodies of the heavens those pure aethereal orbs where the Sun and Moon and Stars are see note on Psal 57. c. for taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the celestial bodies these two phrases will perfectly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the lower of them the aiery regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or the higher of them the celestial orbs onely with this difference that the former phrase notes the descent from thence hither not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above and the latter the ascent from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or as far as to that the former notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depth the latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height of it V. 9. Will I triumph Here is another variation betwixt this Psalm and the copy whence 't is transscribed Psal 60.8 Here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Philistims I will shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will jubulate saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will cry or make a noise give a shout saith the Syriack but the LXXII by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims are subjected unto me the full intimation of that shouting over them But Psal 60.8 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that place we have already shewed see Psal 60. note c. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred over me but simply over viz. joyned with that which next follows over the Philistims and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou was to be applied either as speaking to himself
for it eternal felicity in another world which though a gift of God's free bounty shall then be dispersed with respect to the performances of this kind see Matt. 25.34 c. And another is presently bestowed here wealth and honour and a most flourishing condition in this world is very frequently the visible and discernible and when not so yet the secret unobservable reward of this one sort of piety being promised to it more peculiarly than to â—ny other good works Deut. 26.11.13 Psal 41.2.37.26 Prov. 11.24 25 26 27.13.22.14.21.19.17.22.9.28.27 Mar. 10.30 10. The wicked shall see it and be grieved he shall gnash with his teeth and melt away the desire of the wicked shall perish Paraphrase 10. To conclude the felicities of piety even in this life are such as are matter of real envy and trouble and indignation to the wicked who cannot chuse but see it and secretly confess it and repine and malign and be disquieted at it whilst themselves be they never so intent and industrious in the getting and keeping of worldly wealth do yet sensibly decay and grow hinderly all their designs and indirect methods of thriving are curst and blasted and pursued with a continual improsperousness yield them no kind of fruit in this world yet cost them full dear in another Annotations on Psal CXII V. 8. See his desire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see in composition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his distressers or oppressors hath been already explained Note on Psal 44. c. in reference to David at that time 'T is used again Psal 59.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall let me see or look on mine enemies and Psal 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine eye hath lookt on mine enemies and mine ear hath heard of them that rise up against me i. e. seen and heard of their destruction v. 10. and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the ruine So Psal 118.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall look upon my haters the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall behold my enemies i. e. having God for my auxiliary I shall without fear look on them Here it is applied more generally to all pious men and must still be rendred shall behold or look upon his oppressors or distressers the meaning still being proportionable he shall behold them securely confidently look in their faces as we say as being now no longer under their power being freed from their tyranny and pressures The Chaldee which rendred it Psal 44. by seeing revenge here change it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from his distress V. 10. Melt away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or melt being joyned with seeing grieving and gnashing with the teeth expressions of the wicked man's envy may be thought to belong to the same matter consuming or melting away with grief But the word signifying any kind of melting consumption or dissolution outward of the estate as well as inward of the mind that particularly which is caused by putrefaction that may as probably be the notion of it here and so it best agrees with that which follows the desire of the wicked shall perish Whilst pious men thrive and prosper wicked men decay consume melt away and all their covetousness worldly-mindedness earnest pursuit of wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire imports comes to nought and perisheth The Syriack therefore for melting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be taken away or destroyed The Hundred and Thirteenth PSALM Praise ye the Lord. The hundred and thirteenth is a thankfull commemoration of the glory and condescensions of God and the great and signal works of his providence to the most afflicted abject creatures never more discernible than in the work of redemption and from the matter of it was by the Hebrews styled as the two former Hallelujah See note a on Psal 106. and 111. 1. PRaise O ye servants of the Lord praise the name of the Lord. Paraphrase 1. All faithfull servants of God are most nearly concerned and obliged chearfully to celebrate and commemorate the great and glorious and gracious works of God 2. Blessed be the name of the Lord from this time forth for evermore Paraphrase 2. To him therefore be all possible praise and glory ascribed both now and to all eternity 3. From the rising of the Sun to the going down of the same the Lord's name is to be praised Paraphrase 3. From one end of the heathen world unto the other see Mal. 1.11 his mercies and goodness to mankind especially that great Evangelical mercy the gift of Christ shall be solemnly proclaimed and promulgated 4. The Lord is high above all nations and his glory above the heavens Paraphrase 4. The power and dominion of God is paramount the greatest Empires in the world are all subordinate to him He is the one supreme Lord over all the world and not onely of this one people which is called by his name And though the highest heavens be the special place of his mansion yet his glory is infinitely greater than to be incircled or comprehended by them 5. Who is like unto the Lord our God who dwelleth on high 6. Who humbleth himself to behold the things that are in heaven and in the earth Paraphrase 5 6. And above all other ways of expression herein is he most incomparable that sitting in the highest heavens in the greatest majesty he is pleased to descend to this low state of ours to visit us here below in the greatest humility not onely by overseeing overruling and governing the affairs of this lower world but by assumption of our flesh pitching his tent among us and so corporally visiting us in the incarnation of the Son of God 7. He raiseth up the poor out of the dust and lifteth the needy out of the dunghill 8. That he may set him with princes even with the princes of his people 9. He maketh the barren woman to keep house to be a joyfull mother of children Praise ye the Lord. Paraphrase 7 8 9. And as this God of heaven hath been pleased thus to descend and humble himself to us so is he graciously pleased to exalt those that are humbled and from the lowest pitch of worldly vileness and desolation to advance sometimes to the highest dignities even to that of the royal throne 1 Sam. 2.8 at other times to dispense other seasonable mercies children to the barren Sarah and Hannah aâ—d many the like but especially the gift of grace and of more grace to the humble the glad tidings of the Gospel to the poor For which we are all obliged to pay him our Hallelujahs Annotations on Psal CXIII V. 5. Dwelleth on high The Syntaxis in this place is very poetical and a very discernible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged to be in
applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
as a child doth on his mother and his repeating it my soul is with me as a weaned child is as much as to say I have weaned it from transgressions The Hundred and Thirty Second Psalm A Song of Degrees The hundred thirty second seems to have been at first a composure of Solomon's upon the building the Temple part of it v. 8 9 10. inserted in Solomon's prayer at the dedication of the Temple 2 Chron. 6.41 42. It is the recounting of David's care of the Ark and of God's promises made to him and his posterity as also of the setting apart of Sion to be the place of the Temple and it was after used upon the rebuilding the walls after the return from the captivity 1. LOrd remember David and all his afflictions 2. How he sware unto the Lord and vowed unto the mighty God of Jacob. 3. Surely I will not come into the tabernacle of my house nor go up into my bed 4. I will not give sleep to mine eyes nor slumber to mine eye-lids 5. Untill I find out a place for the Lord an habitation for the mighty God of Jacob. Paraphrase 1 2 3 4 5. Blessed Lord remember I beseech thee and reward upon his family the great piety and humility of David my father the eminent expressions of his zeal toward thee He was so highly concerned for the service of God that having built himself houses 1 Chr. 15. he immediately prepared a place for the Ark of God v. 1. and brought it up thither in pomp ch 15. and 16. having it seems solemnly vow'd to doe so before ever he would dedicate and bless or dwell in his own house chap. 16.43 and not content with that his zeal farther brake out to Nathan the Prophet chap. 17.1 being troubled to think of the magnificence of his own house whilst the Ark was but in a tent and resolved if God would have permitted him to have erected a magnificent structure wherein the Ark of God should be placed and God's solemn worship performed 6. Lo we heard of it at Ephrata we found it in the fields of the wood 7. We will go into his tabernacles we will worship at his footstool 8. Arise O Lord into thy rest thou and the Ark of thy strength Paraphrase 6 7 8. At the bringing it up to Jerusalem there were great solemnities a sacred devout procession and all the parts there about resounded with joy and acclamations upon the bringing it to and seating it in Zion every one with great alacrity resolving to go up and pay their devotions there as in the place of God's special residence where his Law is laid up and from whence he is graciously pleased to answer the prayers and to reveal himself to his servants This therefore David was resolved to bring to a place where it might remain that so God might in a manner inhabit among us and direct us and assist in all our undertakings 9. Let thy Priests be cloathed with righteousness and let thy Saints shout for joy Paraphrase 9. The Priests in their sacerdotal garments the emblems of the sanctity of their office and persons being by him appointed 1 Chron. 15.11 to attend on it and the Levites carrying it on their shoulders v. 15. and the singers celebrating it with great rejoycing v. 19 20 c. 10. For thy servant David's sake turn not away the face of thine anointed Paraphrase 10. Now therefore O Lord I beseech thee remember the piety and humility and all the acceptable graces of this thy faithfull beloved zealous servant and for his sake reject not me his son whom thou hast establisht in his kingdom but continue with me and accept of me whilst I actually perform what he had designed whilst I build a temple for thy presence and service 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne Paraphrase 11. To him thou hast made thy most faithfull promise that the kingdom which was not establisht in Saul's family should be confirmed on his posterity 12. If thy children shall keep my covenant and my testimony that I shall teach them their children also shall sit upon thy throne for evermore Paraphrase 12. And not so onely but that to all ages it should continue in the same line if they shall but be carefull to perform constant and uniform obedience to all the commands of God 13. For the Lord hath chosen Zion he hath desired it for his habitation 14. This shall be my rest for ever here will I dwell for I have desired it Paraphrase 13 14. The place which I design for this structure is that of Zion a place with which God is so well pleased that he never intends to remove thence nor consequently to transplant the royal throne from that family which placed it there if they will but be carefull to qualifie themselves for the continuance of so great a mercy 15. I will abundantly bless her provisions I will satisfie her poor with bread 16. I will also cloath her Priests with salvation and her Saints shall shout aloud for joy Paraphrase 15 16. Shall they but doe so he will also add all other sorts of blessings a great plenty and prosperity to the whole nation and a succession of mercies which shall require the thanksgivings and solemn acknowledgments of the Priests and Levites and singers whose daily office it is by God himself appointed them thus constantly to celebrate his mercies to offer up prayers and praises to him continually 17. There will I make the horn of David to bud I have ordained a lamp for mine anointed Paraphrase 17. And by this means shall God be ingaged to continue his favour to the posterity of David to make it a most flourishing royal family and continue it shining and burning in a continual succession till the coming of the Messiah who is promised of the seed of David 18. His enemies will I cloath with shame but upon himself shall his crown flourish Paraphrase 18. And all that oppose and invade them shall certainly be disappointed and put to flight God's special protection continuing to the posterity of so good a King to perpetuate the Kingdom to them Annotations on Psal CXXXII V. 1. Afflictions The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is worth the considering The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humility meekness lenity but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affliction The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies especially two things to speak or answer and to be afflicted humbled or deprest The context referring to David's oath or vow to God of preparing a place for the Ark which it seems was under vow though it be not mentioned in the story may seem to incline it to the former signification of speaking or making promise to God Remember David and all his speeches
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose of mine enemies repress and turn them which way thou pleasest The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the common use of the word signifies in our English usual expression in spite of the nose of mine enemies V. 8. Perfect that which concerneth me The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perform for me so Psal 57.2 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which performeth for me The Chaldee here express it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord shall repay evil to them for me and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord thou shalt repay or retribute in my stead and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will possibly bear being interpretable either to a good or ill sense but here by the context inclined to the ill sense punishing the enemies foregoing as in that other place Psal 57.2 't is by the LXXII rendred in a good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good to him But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to slacken or let go either what we hold in our hand or are in pursuit of makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to have its primary notion of perfecting performing or making good according to that frequent form of prayer that God will perfect the work of mercy begun or taken in hand by him Abu Walid explains it by shall perfect or complete his goodness on or towards me and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on me or towards me The Hundred and Thirty Ninth PSALM To the chief Musician a Psalm of David The hundred thirty ninth is the acknowledgment of God in that great attribute of his of being the searcher of hearts and consequently an appeal to him as the witness of his sincerity and the avenger of him against his enemies It was composed by David it appears not on what particular occasion and commended to the Prefect of his Musick O Lord thou hast searched me and known me 2. Thou knowest my down-sitting and mine up-rising thou understandest my thoughts afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O Lord thou knowest it altogether 5. Thou hast beset me behind and before and laid thine hand upon me Paraphrase 1 2 3 4 5. Blessed Lord thou hast the perfect inspection and knowledge of me of all my designs and undertakings of the beginnings and ends of my actions of all the traverses of our lives Deut. 6.7 and even of my very thoughts A long time before my deeds discover them to men they are all naked and bare to thine all-seeing eye in heaven Thou hast ways of discovering and discerning the bent and inclination of my heart not onely as men have by words and actions but by immediate inspection into the heart being so close and present to me in every the least motion of that that a man can no more escape or march undiscovered out of a city the most closely besieged when the galleries are prepared and the assailant just ready to enter than a thought can arise in my heart which is not perfectly discerned by thee who art nearer and more intrinsick to me than my very soul See Heb. 4.13 6. Such knowledge is too wonderfull for me it is high I cannot attain unto it 7. Whither shall I go from thy spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thy hand lead me and thy right hand shall hold me 11. If I say the darkness shall cover me then the night shall be light about me 12. Yea the darkness hideth not from thee but the night shineth as the day the darkness and the light are both alike to thee Paraphrase 6 7 8 9 10 11 12. This is an admirable power or vertue a most divine excellence of thine such as I am no way able to deal with or resist There is no means imaginable for me or any mortal to escape the reach of thy most penetrating eye to secure our selves from thy all-seeing presence neither could an ascent to heaven nor descent to the state of the dead that which hath its denomination from being invisible nay though we were able to fly as swift as light which of an instant overruns the whole horizon and carries day to the most distant regions the utmost parts of the world those beyond the Ocean whither it is thought there is no passage can stand us in any stead toward the concealing us from thy sight and judgments The darkest night the closest and most artificious recess the subtilest disguises and hypocrisies are all naked and bare and discernible before thee and as much so as any the most open scandalous sins which are committed before the sun or on the house top 13. For thou hast possessed my reins thou hast covered me in my mothers womb Paraphrase 13. My very affections and inclinations the original bents and pronenesses of my nature are within thy reach my fabrick and formation in the very womb of my mother being a work of thine 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well Paraphrase 14. And that work I must confess a strange and prodigious work so that if I look no farther than mine own original and formation I cannot but acknowledge thee a God of stupendious operations 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth 16. Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there were none of them Paraphrase 15 16. But even then when in the womb of my mother that place which no mortal eye can look into my body was most secretly wrought and all the art used that is imaginable to adorn it with the most various imbroidery from the first being of that mass through all the changes that daily and hourly and minutely were made till at length it came to a perfect formation with all the parts which it brings into the world with it thy all-seeing eye long before even from all eternity exactly discerned every the least change or variety which happened all that while and thy book of register still retains them not one the least circumstance being omitted 17. How precious also are thy thoughts unto me O God! how great
or thoughts of God when I awake I still am i. e. where I was before I went to sleep the more I think of it the more I may 't is such an Abyss that I can never get to the bottom of it Another interpretation the phrase is capable of by laying the weight on the Amphibology which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasions signifying 1. to be faint and wearied out by work then 2. to awake from sleep which usually refreshes and 3. to arise from the dead see 2 King 4.31 the child is not awaked i. e. revived and Isa 26.19 Thy dead men shall live arise awake c. And then by the elegance of this comprehensive word the meaning may be that whether fainting or refresht or rising from the dead in whatsoever condition we are God is present with us by his special assistance and then fitly follows on the other side his vengeance on wicked men surely thou wilt slay c. V. 20. Speak against thee wickedly The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a thought whence the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that generally is an ill sense a wicked mischievous thought a contrivance for the hurt of some body the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred for mischief and that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies by which the LXXII render it see note on Matth. 15. e. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted not they speak against thee but they speak or talk of thee their talking of God pretending to piety is but a stratagem to doe mischief That this is the meaning of the phrase appears by that which immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First they are God's enemies so certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Sam. 18.16 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies Isa 14.21 though here they reade it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy cities and being so sure their mentioning or naming of God must be on design to doe mischief by it Secondly their assuming in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuming for vanity or falseness say the LXXII is swearing falsely mentioning the name of God for the confirming some falsity and so that perfectly agrees with the former sense of speaking of God for mischief And accordingly the Chaldee render both phrases to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they swear by thy name for deceit and again they swear falsely V. 24. Wicked way The Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way of falseness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sorrow labour and withall any thing laboriously or artificially contrived and so frequently an idol or image which is exprest in scripture style by vanity and falseness And so here the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of error and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of falseness the LXXII reade more generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity This the Psalmist here disclaims in reference to the deceitfull pretenders to piety v. 20. their way being a way of deceit and falseness and because he looked on that as that which would not long stand God would at length discover and bring out such glozers he therefore here adds and lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the way of lasting of eternity that way which alone will hold out when all others faile when the way of the ungodly shall perish The Hundred and Fortieth Psalm To the chief Musician a Psalm of David The hundred and fortieth is a prayer of David's for deliverance from his malicious treacherous enemies such as Doeg c 1 Sam. 22. or rather the Ziphites who had undertaken to overthrow his goings v. 4. see 1 Sam. 23.20 and 22. and a prediction of the evils which should fall upon them the just reward of their dealings with him It was by him appointed for the publick service and committed to the Prefect of his Musick 1. DEliver me O Lord from the evil man preserve me from the violent man 2. Which imagine mischief in their heart continually are they gathered together for war Paraphrase 1 2. O Lord I come now to thee for thy seasonable relief and rescue for wicked and injurious men whose thoughts and actions are wholly set on doing of mischief are now resolved to set upon me with the greatest violence with all their heart as it were 3. They have sharpened their tongues like a serpent adders poison is under their lips Selah Paraphrase 3. For this they prepare by slanders and malicious forgeries their weapons are like those of the serpent or most venemous vipers they carry them in their mouths the tongue of the one is not more sharp nor the teeth of the other more poisonous than are their words and slanderous fictions against me See Rom. 3.14 Psal 58.4 4. Keep me O Lord from the hands of the wicked preserve me from the violent man which have purposed to overthrow my goings 5. The proud have laid a snare for me and cords they have spread a net by the way side they have set gins for me Selah Paraphrase 4 5. Many insidious and treacherous ambushes have they laid for me no fouler is provided with greater variety of gins and nets and springes than they are with artifices of deceit to supplant and ruine me and these they contrive whithersoever I goe so that I have no means or hope of safety but by my resort and appeal to thee for thy safe conduct to secure me through all these dangers 6. I said unto the Lord thou art my God hear the voice of my supplications O Lord. Paraphrase 6. To thee therefore I humbly address my self as to a God of mercy and to me of most fatherly care and kindness as well as to a Lord of all power and might beseeching thee in mercy to look upon me 7. O God the Lord the strength of my salvation thou hast covered my head in the day of battel 8. Grant not O Lord the desires of the wicked further not his wicked device lest they exalt themselves Paraphrase 7 8. O thou eternal God the governour of all from whose power it is that all my preservations and deliverances come from thee I acknowledge to have received most particular and signal protections in all my former dangers be thou now pleased to continue this thy good hand of safeguard over me to blast in stead of prospering the designs of my malicious enemies and not to allow them that temptation to exalt and elevate themselves which good successes are wont to give wicked men 9. As for the head of those that compass me about let the mischief of their own lips cover them Paraphrase 9. And so I am confident thou wilt doe and make their wicked designs the instruments of evil to themselves see Psal 7.15 16. and not me 10. Let burning
coals fall upon them let them be cast into the fire into deep pits that they rise not up again Paraphrase 10. Thy severest judgements from heaven such as fell on Sodom shall undoubtedly be their portion perdition and irreversible destruction 11. Let not an evil-speaker be established on the earth evil shall hunt the violent man to overthrow him Paraphrase 11. Such accursed arts as those of detraction and rapine falseness and oppression shall never have a durable prosperity but continually pursue the author as the hound a prey and at length bring certain destruction on him 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor 13. Surely the righteous shall give thanks unto thy name the upright shall dwell in thy presence Paraphrase 12 13. For unquestionably God will undertake the patronage of innocent injured persons vindicate them from their oppressors defend them so signally that they shall be able to discern 't is his work and so give him the honour and glory of it support and sustain such when their oppressors are brought to nothing Annotations on Psal CXL V. 2. Are they gathered together for war The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect or draw together or congregate so Hab. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gathers them into his net and being here in the active sense and joyned with wars it must be to prepare put in order instruere praelia muster and set their affairs in order for battel The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set their battels in order the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excite or instigate and so the Syriack also V. 8. Further not What was formerly noted of the conjugation Hiphil that it sometimes imports not causing but any degree of occasioning or but permitting is here observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit to goe forth From whence in Hiphil as it signifies to bring forth to advance so also to permit to go forth or advance and so the prayer here is not so much that God will not give them a good success as that he will interpose to their hinderance blast and frustrate their designs in stead of permitting them to prosper To that the Chaldee applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for atâ—olli exalting but for tolli being taken away or destroyed for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be taken away or destroyed for ever rendring Selah as they constantly doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever or perhaps in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to corrupt or putrifie so as to breed worms Exod. 16.20 they will be corrupted for ever The LXXII have somewhat deformed this verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desires they reade as with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my desire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wicked thought or device 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought or reasoned against me then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer them not to advance or prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsake me not from some other supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet they seem best to have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will be exalted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they be exalted So v. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of those that incompass me they reade as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of their circuit V. 11. Evil-speaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is proverbially a detractor or Sycophant So Eccl. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that eats accusations the phrase by which they express a sycophant and so the similitude of the serpent biting doth inforce there In this place they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delator with â—hree-fold or three forked tongue which is another style of theirs for a sycophant because such a man wounds three at once the receiver the sufferer and himself Of him it is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be established in the future as all the former verbs v. 9 and 10. may be read and not in the imperative and so by way of pronouncing or prediction onely and not by way of wish The Hundred and Forty First PSALM A Psalm of David The hundred and forty first is an ardent prayer of David's for deliverance from his enemies but first and especially for patience under them that he be not by their oppositions or the incitements of others moved out of his course of meekness of piety and the other parts of duty incumbent on him It seems to have been composed as the next is by the title affirmed to be on occasion of Saul's persecuting him to the cave of Engedi 1 Sam. 24. 1. LORD I cry unto thee make haste unto me give ear unto my voice when I cry unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as an evening sacrifice Paraphrase 1 2. O Lord I am in distress and have no other refuge but thee to whom I may resort To thee therefore I most humbly and ardently address my prayers in the same manner as thy priests are by thee appointed to address their daily oblations to attone thee beseeching thee graciously to accept and answer them and in thy time to rescue me out of mine enemies hands 3. Set a watch O Lord before my mouth and keep the door of my lips 4. Incline not my heart to any evil thing to practise wicked works with men that work iniquity and let me not eat of their dainties Paraphrase 3 4. Meanwhile O Lord grant me thy guidance both for my words and actions for my words that whatever their dealings toward me are I may not be provoked to any speech of rashness or impatience or disloyalty toward Saul and for my actions that I may not be tempted to any unlawfull practice that I may not for any appearance of advantage to my self thereby give ear to any evil counsel My resolutions are firm to the contrary and how inviting soever the temptations are I hope I shall never taste of the sweets of them 5. Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities 6. When their judges are overthrown in stony places they shall hear my words for they are sweet Paraphrase 5 6. I have been most carefull to preserve my loyalty to Saul and am not guilty of the least disloyal
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the
people whose God is the Lord. Paraphrase 15. This were a very happy condition indeed and this and all other happiness of what sort soever is the sure and constant portion of those that perform faithfull obedience unto God and depend on him onely for the acquiring it Annotations on Psal CXLIV V. 3. What is man By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man as all or any of mankind may be understood in the condition of frail mortal miserable and unworthy creatures so the Psalmist himself David and the son of David the Messias is especially to be understood in this place The occasion of the Psalm is by the title in the LXXII and Latin and Arabick not improbaly noted to be the combat with Goliah And for the setting out the wonderfull mercy of God to him in that 't was very considerable that he was but a young stripling the youngest and most inconsiderable of all the sons of Jesse who also was but an ordinary man And accordingly Psal 8. which hath probably been resolved to be composed on this occasion of Goliah of Gath the same consideration hath a principal place v. 4. What is man that thou art mindfull of him and the son of man that thou visitest him there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak man and son of mortal ordinary man as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which accordance as it is some argument to confirm that as this Psalm to have been composed on that occasion so it will apply these words in their more eminent prophetick mystical sense to Christ our Saviour in his state of humiliation wherein yet by the power of his Divine nature he did so many wonderfull works by virtue of the Apostle's testimony Heb. 2.6 where he cites those words from Psal 8.4 exactly parallel to these and applies them particularly to Christ V. 8. Mouth speaketh vanity In this verse somewhat more seems to be exprest than is ordinarily observed in it The Chaldee interprets it of false oaths and wicked laws and the most obvious sense is followed by the rest of the interpreters vain or lying speeches and wicked works or actions and thus it may fitly enough be adapted as the motive to God to destroy them But if we consider 1. that the prayer is against David's enemies the Philistims and those by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the stranger the title that ordinarily belongs to Idolaters and 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and falshood frequently signifie the false Idol gods and 3. that their mouth speaking fitly signifies profession either of a true or false God and 4. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their right hand may poetically signifie him or them on whom they depend as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their patrons or auxiliaries as when it is said the Lord at my right hand Psal 110.5 and many the like the meaning is he assists and takes my part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right hand of falshood be a vain gainless helper that fails all that depend on him on these considerations it will not be unreasonable thus to interpret the whole verse of these idolatrous Philistims whose gods cannot stand them in any stead against the one true God of heaven to whom David makes his address and that this is the fuller importance of it and that as a motive fit here to be used in a prayer to God to incline him to own his suppliants against such kind of enemies as these V. 12. Corner-stones From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angle or corner two formations there are in these 12 and 13. verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are to be distinguisht by the matter of the context For as in a building there are either the exteriour or interiour parts and corners so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outer corners are the stones in the corners of the building angular pillars saith Castellio which are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hewen and squared and carved and so for the beauty of them in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palace especially are fit to express the daughters of a prosperous family in whom beauty is much valued But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner parts or corners of the building are the repositories places on purpose for keeping of store and provisions such are cellars larders and the like which the LXXII rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin promptuaria repositories for all kind of provisions and not so fitly garners or granaries which are proper to corn or grain The former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautified either by way of paraphrase as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carved or polished they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned about or as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or splendour and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautifull Of the latter when 't is here said that being full they bring forth or yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is interpreted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this to that not by mistake probably of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some conceive but as taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is for a word of a large signification to signifie any thing to which the matter spoken of shall determin it and so sure the Chaldee doe which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from year to year particularly any kind of food or victuals and so by this phrase from this to that meaning from this sort to that sort as Aben Ezra and Kimchi understand it i. e. somewhat of all sorts to express the greatest plenty of all commodities for daily use or provisions The Jewish Arab renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measures V. 14. Strong to labour From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry on shoulders as a porter doth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not so much to signifie their patience of weight as the Chaldee interpret it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patient of burthen and strong-backt for carriage or service saith Abu Walid and so the Jewish Arab our oxen carrying forth good for oxen were not then wont to be so imployed to bear burthens on their backs or shoulders though now adays the Turcomen and such like moving people use to carry their tents and other utensils on cows backs but more probably to note the weight of flesh they carry about with them which therefore the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin crassae thick or fat the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong for so those are that are most fleshy and so onustus is wont to be used for rich or one that is in all plenty and so not for
Christ and that the importance of this Prophecy in the first place 2. The truth of this Prophecy will be most clear if you observe the They in the front and the reflection of that on the former part of the verse Christ shall judge amongst nations and rebuke many People He shall set up his Kingdom in mens hearts subdue and conquer them that is the meaning of judging as the Administrators of the Jewish Nation and they that subdued their enemies were called Judges for some time and he shall mould them anew into an Evangelical temper that is the interpretation of rebuking And then They i. e. these subjects of this Kingdom of his these malleable tame Evangelical new creatures that are effectually changed by the Spirit and power of Christ's doctrine in their hearts they that are his Disciples indeed they shall beat their swords into those more edifying shapes shall profess more Christianly Trades and if they do not be sure they are at the best if not Amti yet Pseudo-Christians either profest enemies or false friends of Christ By this shall all men know that ye are my disciples if ye love one another no other Character of difference to distinguish a Disciple of Christ from any man else but the Ecce ut se invicem diligunt Behold how they love how they embrace not how they pursue or slaughter one another And so there you have the difficulty cleared how it comes to pass that there is so little Charity among Christians why because there is so little Christianity among Christians so much of the hypocritical guise of the form of Christian piety but so little so nothing of the power of it discernable among us Had but Christ the least real influence on our hearts it would inflame and animate us with love had we any of that salt within us Mar. 9.50 the only preservative from putrefaction and rottenness of spirit it would be as the Naturalists observe of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unitive and bring along what our Saviour hath joyned with it the peace with others 'T is the propriety and peculiarity of the Gospel where 't is entertained to impress this well-natured quality and whereever 't is not impress'd 't will not be censorious to affirm in despite of all the glorious appearances to the contrary that those men have received the Gospel the name the grace of Christ in vain which will be demonstrated to you if I proceed to my second or last particular to shew you by what means Christianity undertakes to work this great work to beat our swords into plough-shares and our spears c. And that is by three strokes as it were and impressions upon our Souls 1. By inculcating a peculiar strain of Doctrines 2. By prescribing a peculiar Spirit 3. By setting before us a peculiar Example Every of these very proper moral instruments to this end though God knows the stubborn unmalleable weapons of our warfare have too-too often the honour or resisting and vanquishing them all For the first his peculiar strains of Doctrines they are of two sorts either they are the direct contrary to these swords and spears or else such by way of consequence and result Directly contrary such is that of not avenging our selves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 5. not retributing of trouble or violence to the injurious but leaving God and his Vicegerents to work all these necessary acts of revenge or repaiment such is that of loving blessing praying for enemies and let me tell you not only our own but which is worth the considering our God's enemies For 1. such are all the cursers and persecutors of Disciples the true Christian's enemies there spoken of they are all God's enemies also as Saul's persecuting of Christians was the persecuting of Christ There is no possible separating the hatred of the Brethren from enmity to Christ And therefore Polycarpus an Apostolical person and Bishop and Martyr one of the first Angels of Smyrna in the Revelation commanding to pray for them that persecute us takes in not only the Heathen Powers and Princes the greatest enemies of God then living but in plain words the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the renouncers and enemies of the Cross i. e. certainly of Christ himself 2. Such were the Samaritans direct enemies of Christ and yet such 't will not be permitted the Disciples to curse Luke 9.55.3 Because the commandment of mercifulness lying on us proportionably to God's pattern to be merciful as our Father in heaven is merciful 't is there said that he is merciful to the evil as well as to the unthankful to those that have sinn'd against vertue in general as well as against that particular of gratitude and 't is clear God loves his enemies as well as ours and out of that love gave his Son for those that had sinned against the first as well as the second Table and consequently so are we obliged to do also Lastly because St. Paul's reason against avenging our selves is grounded on God's sole prerogative of punishing Malefactors Rom. 12.19 As it is written Vengeance is mine I will repay it saith the Lord. And this priviledge of God's sure extends to the punishing of his own as well as our enemies Having named this I need not mention any more plain Doctrines of direct contrariety to these hostile weapons If God hath left us no kind of enemies to hate neither our own nor his the first the ordinary object of our animosity and revenge the second of our very piety and zeal and so the furious and the pious sword the Jehu-zeal for the Lord of Hosts as well as that other for our selves the slaughtering of Christ's or the Christian's enemies be quite excluded out of our Commissions then sure there is no excuse for keeping so much profitable Metal in that unprofitable cutting piercing shape there is far more use of those materials in another form in that of the plough-share and pruning-hook the work of Repentance being still as necessary as that other of uncharitableness is unchristian But then this is not all that Christ hath done by way of pacifick Doctrines some other Doctrines he hath as effectually contrary to swords and spears though not so directly and visibly some mines more secretly to supplant this bloudy temper Such are his teaching his Disciples humility and meekness and patience and contentedness with our own four graces which if once received into our hearts are the breaking the bow the knapping the spear asunder the rending up all unpeaceableness by the roots What are the roots of strife and contentions among men or in St. James his style From whence come wars and fightings among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greater and lesser size the piracies of the first or second magnitude are they not from the lusts that war and rage in your members What be those lusts Why the spawn of those two great sensual principles anger and desire
to conceal the pleasure of it to keep it from boiling over from running out at mouth in vain-glory To make a poor man happy and by a seasonable alms to reprieve and rescue him that was as it were appointed to death is that God-like quality as Pythagoras agrees with Christ that kind of creative power that of all things men are best pleased with and therefore naturally they love those better as their creatures whom they have thus obliged than any their liberallest benefactors This the good-natur'd Tyrant Phalaris if his Image be truly drawn in his Epistles took more joy in than in all his other Greatness design'd that Tyranny that cost him and others so dear to no other end than that it might yield him that one pleasure the power of obliging many and accordingly he wooes and beseeches to be allowed this favour nay quarrels and threatens his Bull to those that would not afford him this joy of pouring out his largesses upon them This so delightful a piece of duty so perfect voluptuousness to any ingenuous man is withal let me tell you be it never so incredible the gainfullest trade the thrivingest way of merchandise for the wealth of this world that any Projector can direct you to Give me leave for once to interpose in secular affairs thus far as to assure you of that that I will pawn my whatever is mine for the truth of it and for which I conceive I have so many plain promises in the Scripture that 't were infidelity in me I am sure to doubt of it That the exercise of this duty of alms-giving was never the impoverishing of any Family but constantly the enriching Let it be tried and I will once set up the Ensurers Office that whatever goes out on that Voyage shall never miss to come home with gain there is no man that parteth with any thing for Christ's sake saith he but he shall have an hundred-fold more in this life Add but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this of gain to that of delight the policy to the even sensual ravishment of it and you will resolve that Christ was a good Master that if you had been call'd to counsel at that great Parliament had had your Negative in that power of making Laws for Mankind you would not have chosen a smoother and more agreeable yoke for your selves than this that Christ hath design'd for you I promised to make this as evident by another head of probation the enumeration of the special goods that have ever been prized by Mankind but that were a new Deep and you have no stock of patience to hold out that Voyage Among all that have ever pretended to that Title I will suppose that of Honour hath gotten the Primogeniture supplanted all other Pretenders in an ingenuous Auditory and therefore one word to that and I shall think I have made good my undertaking Honour I conceive to be the Daughter of Heroick action and specially of Victory And is there any such sweeping triumphant Conqueror in the world as the regenerate Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he overcometh the world overcomes himself that Lion and that Bear that David combated with his furious rageful Passions Achelous in all his shapes and is always in pursuit of that Victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still in the present he is always overcoming overcomes enemies the injurious person by not retributing of injuries the very tyrant persecutor whose adoration he hath when he can get none of his mercy whilst t'other that is frighted out of his conscience and integrity is scorn'd and kick'd into hell by him yea and the Devil that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one whom when the Christian resists he conquers fugiet he shall flie from thee yea and overcomes and reproaches and triumphs over all the world besides practises those duties upon Christ's commands which neither Jew nor Heathen ever thought themselves obliged to Athenagoras can challenge all the Philosophers and Law-givers of the world to equal Christ in one Precept or Christians in one practice of theirs that of blessing of enemies and no Goliah of Gath being able to answer his challenge no uncircumcised Philistine of confidence to meet him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christian is the only victor he conquers the whole world about him yea and those glittering Courtiers of the superior world outvies and conquers Angels in that one dignity of suffering for Christ and so becomes the renowned'st Champion under heaven To this I should add again if I had not said so much of it already and if 't were not a baser earthier consideration the profit and secular advantage of which the Christian life let the insensate worldling think what he will hath the peculiar only promise from him which hath the sole disposing of it Some mistakes there are in judging what worldly Prosperity is Let it be rescu'd from these mistakes as particularly from that of signifying a present few months vicissitude of power and wealth so sure to be paid and confuted from deserving that Title by that of the Prophet When thou ceasest to spoil thou shalt be spoiled let it signifie as alone it doth truly signifie that competency not that superfluity which hath all the advantages and none of the pains of wealth in it and no question the doing our duty though it be the present leaving of all for Christ's sake is that which doth not use to fail of the liberallest sort of harvest the hundred-fold more in this life i. e. all the true advantages of those possessions without that addition which would be bare profitless incumbrance and which if it were added would prove a most disadvantageous diminution I shall venture the brand and punishment that belongs to the most infamous Cheat whenever any Disciple of Christ shall think fit to call me his underminer or enemy for this doctrine when he shall think fit to tell me really that Honesty is not the only Prudence the surest foundation and treasure of worldly bliss I have done with the particulars I promised And now put all together and you will never think the Preacher a Tyrant more never pity the Melancholick but envy the ravishments of him that hath taken up this yoke yea though it have a Cross annexed to it to follow Christ you will never put in for your part in Mahomet's Paradise exchange your purer Gospel for a grosser Alcoâ—an having in this very yoke of Christ a satisfaction to all your longings a richer harvest of joys in the present possession than all the false Prophets and false Christs could feign for their Clients in the latest reversion And having thus fortifi'd you I shall now challenge the Rival Satan to come out to thee to bring forth his pleas and pretensions for thee to interpose his exceptions if he have any why this hour should not be the solemn Aera the date of thy long farewel to the Kilns and
them was demonstrated to come from God also as much as the prediction of the Kings death which was confirm'd by this means It may very probably be guest by Mattathias his words in that place that there were no precedents of the zelotick spirit in the Old Testament but those two for among all the Catalogue of examples mentioned to his sons to enflame their zeal to the Law he produceth no other and 't is observable that though there be practices of this nature mentioned in the story of the New Testament the stoning of St. Stephen of St. Paul at Iconium c. yet all of them practised by the Jews and not one that can seem to be blameless but that of Christ who sure had extraordinary power upon the buyers and sellers in the Temple upon which the Apostles remembred the Psamists Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the zeal of Gods house carried him to that act of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of indignation and punishment upon the transgressors And what mischief was done among the Jews by those of that sect in Josephus that call'd themselves by that name of Zelots and withal took upon them to be the saviours and preservers of the City but as it prov'd the hastners and precipitators of the destruction of that Kingdom by casting out and killing the High-Priests first and then the Nobles and chief men of the Nation and so embasing and intimidating and dejecting the hearts of all the people that all was at length given up to their fury Josephus and any of the learned that have conversed with the Jewish Writers will instruct the enquirer And ever since no very honourable notion had of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament one of the fruits of the flesh Gal. v. of the Wisdom that comes not from Heaven Jam. iii. and in the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter zeal a gall that will imbitter all that come near it The short of it is the putting any man to death or inflicting other punishment upon any terms but that of legal perfectly legal process is the importance of a zelotick Spirit as I remember in Maimonides him that curses God in the name of an Idol the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that meet him kill him i. e. the zelots permitted it seems if not authorized to do so And this is the Spirit of Elias that is of all others most evidently reprehended and renounced by Christ. The Samaritans no very sacred persons added to their habitual constant guilts at that time to deny common civility of entertainment to Christ himself and the Disciples asked whether they might not do what Elias had done call for fire from Heaven upon them in that case and Christ tells them that the Gospel-Spirit was of another complexion from that of Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd to them as he did to Peter when he said Get thee behind me Satan as to so many fiery Satanical-spirited men and checkt them for that their furious zeal with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The least I can conclude from hence is this that they that put any to death by any but perfectly legal process that draw the sword upon any but by the supream Magistrates command are far enough from the Gospel-Spirit whatever precedent they can produce to countenance them And so if they be really what they pretend Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are in a prodigious mistake or ignorance They know not what Spirit they are of Yet farther it is observable of Elias that he did execrate and curse call for judgments from Heaven upon mens persons and that temper of mind in the parallel you may distribute into two sorts First in passing judgments upon mens future estates the censorious reprobating Spirit which though we find it not in Elias at this time yet is a consequent of the Prophetick Office and part of the burthen received from the Lord and layed upon those guilty persons concerning whom it hath pleased Almighty God to reveal that secret of his Cabinet but then this rigor cannot without sin be pretended to by any else for in the blackest instances charity believes all things and hopes all things and even in this sense covers the multitudes of sins Now this so culpable an insolent humour rashly to pass a condemning sentence was discernible in the Pharisees this Publican whose profession and trade is forbidden by that Law and this people that know not that Law is cursed so likewise in the Montanists nos spirituales and all others animales and Psychici so in the Romanists who condemn all but themselves and in all those generally whose pride and malice conjoined most directly contrary to the Gospel-Spirit of humility and charity doth prepare them one and the other inflame them to triumph and glut themselves in this spiritual assassinacy this deepest dye of blood the murthering of Souls which because they cannot do it really they endeavour in effigie anathematize and slaughter them here in this other Calvary the place for the crucifying of reputations turning them out of the Communion of their charity though not of bliss and I am confident reject many whom the Angels entertain more hospitably Another part of this cursing Spirit there is more peculiarly Elias's that of praying and so calling for curses on mens persons and that being upon the enemies of God and those appearing to Elias a Prophet to be such might be then lawful to him and others like him David perhaps c. in the Old Testament but is wholly disliked and renounced by Christ under this state of higher Discipline to which Christians are designed by him in the New I say not only for that which concerns our own enemies for that is clear When thine enemy hungreth feed him and somewhat like that in the Old Testament When thine enemies Ox c. But I extend it even to the enemies of God himself and that I need not do upon other evidence than is afforded from the Text the Samaritans were enemies of Christ himself and were barbarous and inhumane to his person and they must not be curst by Disciples And he that can now curse even wicked men who are more distantly the enemies of God can call for I say not discomfiture upon their devices for that is charity to them to keep them from being such unhappy Creatures as they would be contrivers of so much mischief to the world but Plagues and Ruine upon their persons which is absolutely the voice of Revenge that sulphur-vapor of Hell he that delighteth in the misery of any part of Gods Image and so usurps upon that wretched quality of which we had thought the Devil had gotten the Monopoly that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joying in the Brother's misery but now see with horror is got loose out of that Pit to rave among us he that would mischief if it were in his power and now it is not by unprofitable