〈◊〉 〈◊〉 and pray the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend lay hold on him either of which is much more reconcileable with the trembling than rejoycing is Abu Walid Ebn Jannahi the Hebrew Grammarian known among them by the title of the second Grammarian a Manuscript in the possession of learned Mr. Pococke saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies indifferently any commotion whether through joy or grief and makes use of this place for the proof of his observation as if it should be rendred be moved with trembling and so the Jewish Arabick Translation renders it and fear him with trembling and confirms his version by comparing the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarb i. e. commotion by which also Abu Walid renders it which they use in case of fear as well as rejoycing and so he would have the word rendred Hos 10.5 The Priests thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be grieved c. and so R. Tanchum also on that place If this may have place then indeed the difficulty is quite removed for then the verse will run thus Serve the Lord with fear and fear him with trembling But because this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sufficiently proved from this one place of which the question is and that of Hosea where all the antient interpreters render it rejoycing and wherein if it should signifie grief yet that is no evidence that it signifies fear here it will therefore be more reasonable to adhere to the usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for rejoycing and a little to alter the order of the construction and connect in sense though they be separated in words these two phrases with fear and with trembling and so in like manner the two verbs serve and rejoyce Examples of this are frequent in this Book See Psal 79.2 where as the dead bodies of thy servants and the flesh of thy saints are but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing exprest in two phrases so the fouls of the heaven and beasts of the earth being divided in the words must yet be connected in the sense thus they have given the dead bodies and flesh of thy Servants and Saints to be meat to the fouls of the heaven and the beasts of the earth So again in that Psalm ver 4. and very frequently elsewhere which the attentive Reader will observe Now for fear and trembling the conjunction of them and the like words is frequent in the new Testament thereby to note a compound of humility and diligence and sollicitude and caution and fear of displeasing and that as the most proper qualifications of our obedience either to God or Man Thus Work out your salvation with fear and trembling Phil. 2.12 Servants obey your Masters with fear and trembling Eph. 6.5 So of the Corinthians obedience to Paul 2 Cor. 7.14 Titus tells that Apostle v. 15. how with fear and trembling they received him St. Paul's messenger to them So S. Chrysostom Serm. 31. de Natal saith of the Angels that they assist our services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fear and trembling and that the Seraphim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry with fear Holy holy holy And so Heb. 12.28 Let us serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and godly fear and that a fear of displeasing and incurring great hazard thereby For our God is a consuming fire See note on Phil. 11. c. This then is in all reason the first account that is to be given of these words that the fear and trembling are here to be joyn'd in sense and all carefulness and unwillingness to displease the best qualification of obedience resolved to be the importance of them And then in like manner the Serve the Lord and rejoyce in him will be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which figure the holy Scripture abounds and be in sense best rendred serve him chearfully or joyfully and that very reconcileable with the other phrase our diligence and fear of displeasing will be very happily joyned with our serving him chearfully there being nothing more pleasant than to serve him diligently whom we truly reverence and are most unwilling to displease and no possibility of being pleased with our own service if it be not performed with all zeal and diligence Thus have some understood Heb. xii 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve God well pleasedly or joyfully with reverence and godly fear in which sense it would be an exact parallel with this verse would but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear the passive signification for then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be all one with our serving and rejoycing or our joyful serving as the reverence and godly fear with fear and trembling But I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be taken in the active sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Basil So as is well pleasing to Christ and so is not applicable to this place V. 12. Kiss the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiss the son doth evidently belong in the first sense to the neighbouring Kings sending presents and messages of peace to David in token of reverence and high respect unto him in like manner as some of them did Hiram of Tire and Toi of Hamath kissing the hand or feet being a token of that as also of subjection and obedience osculum homagii a kiss of homage so Samuel kissed Saul 1 Sam. 10.1 when he anointed him King and that is the reason of the phrase Gen. 41.40 according to thy mouth or word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my people shall kiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall obey say the LXXII and so the Arabick and the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive law or judgment saith the Syriack And so as literally it appertains to Christ the son of David here predicted and typified by him and that in a higher sense than that of which David was capable For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kiss is used also for adoration so 1 King 19.18 we find together the bowing of the knee to Baal and the mouths kissing him and so it fitly belongs to the Messias in respect of his divine nature to which that is truly due which was Idolatrously paid to Baal The Chaldee here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive instruction and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend discipline and the vulgar Latine and the Aethiopick follow them and the Arabick with a little change adhere to discipline and none of the antient Interpreters but the Syriack keep to the Hebrew Kiss the son This hath made learned men resolve that they read the Hebrew otherwise than now we have it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend by the changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that having done so they
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
and upright such as David here avowes himself to be and appeals to Gods strictest scrutiny to judge if he be not hath his tongue and heart going still together and not one outgoing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies prâ—teriit transiit the other This sense is acknowledged by the learned Sebastianus Castellio who renders this latter part of the verse non deprehendes me aliud in pectore aliud in ore habere thou shalt not find me to have one thing in my breast another in my mouth And so this is the full meaning of that which is by the Psalmist after his manner more concisely exprest V. 4. The destroyer From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break or break through is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thief or violent person and so here it may signifie all the violent wicked practices of the world The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong man or violent person probably to denote the sword-man such as Abishai that exhorted David to kill Saul 1 Sam. 26.8 But the LXXII as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupture render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have taken heed of so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there to be rendred the rough or harsh wayes not in the sense wherein the Latine seems to have understood them custodivi vias duras I have kept the hard wayes but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to take heed of and so to avoid to which the Syriack agrees thou say they hast kept me from the evil wayes V. 5. Hold up my goings the chief doubt in this verse is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be rendred That it is the infinitive mood from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcivit to support or establish or hold up there is no doubt But this infinitive is elsewhere frequently taken in the sense of the imperative and so here the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustein or confirm thou and so the LXXII and the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfice Perfect my goings The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou hast established but the Arabick that my rising or going might be strengthened in thy paths Which reading of theirs seems to be founded in the infinitive sense which is often thus exprest by ut that And indeed this of the infinitive as it is the most simple so it seems to be most agreeable to the context and connects best with the former verse For there he had set down his steadiness in not being drawn by any temptation to the wayes of the violent together with the means by which he continued so steady the power of Gods law called there the words of Gods lips and his adhering constantly to it the conscientious observing of all his commandments And to that same sense this verse will be best expounded in the infinitive thus By confirming i. e. by Gods confirming my steps or goings in thy paths so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infinitive signifies in the notion of a Latine gerund 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural signifies have not been moved And so there is no ellipsis in them the sense perfectly current and exactly agreeable to the former verse Gods paths here being all one with the words of his lips there the ways that God commanded him to walk in and his not being moved all one with his not being wrought on by temptations to go on with the violent in his wayes And thus the interlinear understands it sustentando gressus meos in orbitis tuis non nutarunt pedes mei by holding vp my goings in thy paths my feet have not gone aside or tript V. 6. Thou wilt hear me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed in the future here and so is the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they render it literally thou shalt receive But 't is very ordinary with both Hebrew and Chaldee to use the futures in the praeter tense and so the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast heard and so the Syriack and Latine and Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast heard my voice And so 't is most probably to be understood as a second argument to inforce his petition to God for his defence and deliverance in the following verses The first argument had been taken from the sincerity of his own heart and uprightness of his actions the qualification to make him capable of Gods defence and this v. 1 2 3 4 5. And now this second is from Gods former mercies which are generally pledges of future Deus donando debet saith Cyprian God by every donation of mercy makes himself debter of more to him that worthily receives them and so the words will be best read to this sense I have called upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast heard me V. 7. By thy right hand The only doubt in this v. 7. is of the rendering the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy right hand do joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resist and then the construction lies thus Thou that savest those that trust in thee from them that oppose thy right hand meaning the counsel and purpose of God called Gods hand Act. 4.28 to make David King And thus the Latine understand it resistentibus dexterae tuae those that resist thy right hand and the Syriack those that rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against thy right hand But the Chaldee put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that rise up and so leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie by thy right hand which then must joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour thus Thou that deliverest by thy right hand them that trust in thee from those that rise up against them And so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By thy strength that is the meaning of his right hand delivering all those that trust on thee And this is retained by our English and is the most probable reading V. 9. Deadly enemies The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here deserve to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies soul and life so oft it denotes the passions of the sensitive soul and is rendred rightly will or desire so Psal 27.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that here signifies into the will or desire of the enemy and so Psal 41.2 deliver him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the will of his enemies And then being here in the same form and joyned with enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies with the soul it most probably will be taken in the same sense vehement or passionate earnest enemies or that with all their desire and intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompass or surround or make a ring 〈◊〉 〈◊〉
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
God the Idolatrous Philistims take possession of that Ark wherein God was wont most powerfully and gloriously to exhibite himself to his people 62. He gave his people also unto the sword and was wroth with his inheritance Paraphrase 62. In that rout thirty thousand of the people were slaughtered an evidence of his great wrath against them 63. The fire consumed their young men and their maidens were not given in marriage Paraphrase 63. And among them the choicest floure of their youth by whom their families were to have been supported and the people multiplied 64. Their priests fell by the sword and their widows made no lamentation Paraphrase 64. And withal Hophni and Phinehas were slain 1 Sam. 4.11 and the wife of Phinehas fell in travel for grief and did not long survive him v. 20. 65. Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of wine Paraphrase 65. This sad calamity was as an evident token that God had been sore displeased and withdrawn his protections from his people that he did no more espouse their cause or go out with their armies or conduct and assist them than a General doth when he is asleep or the most puissant Warrier when his senses are fast bound with wine Yet at length as he that was asleep awakes and he that was overcome with wine returns to his senses again so did God again return in mercy to his people and in the exercise of his soveraign power which he was now pleased to shew forth for them against their enemies 66. And he smote his enemies in the hinder parts he put them to a perpetual reproach Paraphrase 66. Pursuing the Philistims with his plagues who had taken the Ark not only destroying of Dagon but farther smiting them with Emrods a reproachful disease and that which assured them that Gods wrath was against them whosoever detained the Ark 1 Sam. 5.7 8.9 and the memorials of this plague the five golden Emrods and five golden mice continued as testimonies of this c. 6.4 and .11 and a stone was set up for the remembrance of it c. 6.18 to the great reproach of the Philistims and the magnifying of Gods power 67. Moreover he refused the tabernacle of Joseph and chose not the tribe of Ephraim 68. But chose the tribe of Judah the mount Sion which he loved Paraphrase 67 68. And the Ark being thus returned to Kiriath-jearim 1 Sam. 7.1 and there continued all the time of Samuel and Saul David fetcht it from thence 2 Sam. 6.2 and leaving it a while at the house of Obed-Edom at length by the appointment of God he brought it up to Jerusalem the Metropolis of Judaea and there placed it in Mount Sion the place which God preferred both before Shiloh a city in the tribe of Ephraim one of Josephs sons where before it was and before all other places 69. And he built his Sanctuary like high palaces like the earth which he established for ever Paraphrase 69. And there a structure was built on the top of the hill where the Ark was put as in a most conspicuous place and though it were built so high yet was it so firmly pitcht that it should not fear that the most violent storms should be able to beat it down An eminent type of the Church of Christ conspicuous and durable by force of that promise that the gates of Hades should not prevail against it 70. He chose David also his servant and took him from the sheepfolds 71. From following the ewes great with young he brought him to feed Jacob his people and Israel his inheritance Paraphrase 70 71. And as Sion in the Metropolis of Judah was the chosen place for his Ark so was David also of that tribe taken from the mean trade of a shepherd to be the King of all the tribes of Israel and Judah 72. So he fed them according to the integrity of his heart and guided them by the skilfulness of his hands Paraphrase 72. And this faithful servant of his governed his people with great uprightness and skill being a very just and wise manager of all affairs that were intrusted to him Annotations on Psal LXXVIII V. 8. Stubborn and rebellious The difference and distinct importance of thete two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here observed the former fitly rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crooked or perverse those that the New Testament dialect styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient those against whom Gods oath was that they should not enter into his rest Heb. 3.19 the murmuring Israelites who were all excluded Canaan Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the actual Apostate the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoking from whence the Apostle hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.16 Some when they had heard provoked i. e. apostatized in heart and desired to cast off all obedience to Gods Law referred to v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in apostatizing from the living God to their Aegyptian Idols Thus is Apostasie stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gall of bitterness Act. 8.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a root of bitterness Heb. 12.15 And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequently discours'd of by the Talmudists are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostates In the end of this verse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we with the Chaldee and LXXII render whose spirit was not stedfast with God the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confided not in the God of its spirit rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a masculine verb and thus indeed the sense will very well bear and the change of genders is not unusual and God is frequently known by that title the God of the spirits of all flesh see Num. 16.22 V. 9. Carrying bows Of the Ephraimites 't is here said that being armed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shooting with bows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast or dart or shoot they turned back in the day of battel Of their being archers we have an intimation Gen. 49.24 where in Jacobs blessing of Joseph the father of Ephraim it is said his bow abode in strength c. But of their cowardly flight the Scholion of Kimchi may deserve to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was done saith he in the wilderness in the desert it was that they were put to flight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and although the story be not mentioned in the law or books of Moses yet it is written in the books of the Chronicles viz. 1 Chron. 7.21 where on occasion of Zabad the Ephraimite and Shutelah and Ezer and Elead it is added whom the men of Gath that were born in that land slew because c. and Ephraim their father mourned many days and his brethren came to comfort him The manner of this relation
that humane nature wherein he thus served his Father to be administred for ever Annotations on Psal CX V. 1. My Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord here denotes the Messiah will appear not only by our Saviour and his Apostles who insist on this Psalm above any Text in the Old Testament as the late Jews and some others who are willing to be lookt on as very good Christians are most industrious to evade it but even by the testimonies of the ancient Jews themselves the evidence of truth breaking forth in despite of the most partial and resolved interest Moses Haddarsan on Gen. 37.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Redeemer whom I will raise up from among you shall not have a father according to that of Zach. 6.12 behold the man whose name is the branch and Isa 53. he shall come up c. So also David saith of him Psal 110.3 out of the womb c. lastly the Scripture saith of him This day have I begotten thee Psal 2. So on Gen. 18. Hereafter God holy and blessed shall set the King Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand as 't is written Psal 110. The Lord said c. And to the same purpose again on Gen. 14.18 So Midrash Tehillim on occasion of these words I will declare the Law c. Psal 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the affairs of the Messiah are set forth in the scripture of the Law of the Prophets and of the Hagiographa In the Law Exod. 4.22 In the Prophets Isa 52.13 and 42.1 In the Hagiographa Psal 110. The Lord said and the dew of thy birth c. So again Midr. Tehil on Psal 18.35 thy right hand shall uphold me saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. R. Joden said that in the age of the Messiah the blessed God will set the King Messiah at his right hand as it is written The Lord said to my Lord. R. Saad Gaon on Dan. 7.13 he came with the clouds of heaven saith And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah our righteousness as 't is written The Lord said c. So thâ— â—erusalem Talmud tract Berachoth c. 5. saith this verse the dew of thy birth c. is to be explained by Mich. 5.7 V. 3. Thy power For the explicating this very obscure verse the first thing to be taken notice of is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or strength as that signifies an army or military forces as we call them The Messias in the former verses is set upon his throne for the exercise of his regal power with a sword or scepter in his hand and as such he is supposed to rule in the world to go out to conquer and subdue all before him The army which he makes use of to this end is the college of Apostles sent out to preach to all nations and the time of their thus preaching is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his power or forces or army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day that he shall wage war or joyn battel saith the Chaldee In which day saith the Psalmist the people that belong to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people those that are at all affected to piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the Kingdom of God Luk. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed arrayed ordered on file for the kingdom of heaven Act. 13. 48. all that are any way listed among God's souldiers all these shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again a people of voluntary oblations so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies liberal voluntary spontaneous oblation or contribution to the service of God such as shall willingly offer up and consecrate themselves and all that they have to God's service forsake all and follow Christ bring their estates and lay them at the Apostles feet as we know the believers did Act. 2. an essay of the great charity and liberality which the faith of Christ brought into the world This they shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beauties of holiness or of the Sanctuary i. e. I suppose mystically in the Christian Church beautified with all those graces which the spirit of Christ works in the hearts of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7.18 signifies the Ark of the Covenant or Sanctuary and from thence the place in the Temple where the Ark was placed was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy of holies and so I suppose the LXXII understood it here when they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy holies for so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where signifies the Sanctuary and the beauties of the Sanctuary are literally the ornaments of the Priests and Levites their Urim and Thummim which they have on when they carry the Ark see note on Psal 29. b. But mystically these are the graces of Christ the inward beauty or glory which shines in the Christian Sanctuary or Church which is as it were the arena or place where these forces of God are mustered Or perhaps in the beauties of holiness as that signifies no more than God's sacred Majesty in whose service they are listed and on whose expedition ingaged according to Castellio's reading quo die expeditionem sacrâ oâ—m majestate facies in the day when thou shalt with thy sacred majesty make thine expedition Another sense the words may be capable of which the comparing the mention of Sion v. 2. and beauty of holiness here suggesteth by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or host or army in the sense that frequently belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an host in scripture viz. the attendance on the Sanctuary the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warring his warfare i. e. officiating And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will simply import free-will offerings and the sense run thus Thy people will be a free-will offering in the day of thy Assemblies in the Sanctuary shall offer in stead of any thing else themselves lively sacrifices holy and acceptable And this if accepted need not be deemed to exclude the other rendring but the priestly and kingly offices of Christ being both here set down in this Psalm the words as is frequent in these compositions may have been purposely contrived to fit both Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may perhaps be thus most literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy children or progeny so the Chaldee must understand it when they joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee i. e. shall be to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb of the morning i. e. according to the proportion of the dew which the morning brings forth as it were out of its womb in such plenty as to cover the face of the
whole earth so shall thy children be so numerous the multitudes of â—hose that receive the faith of Christ this dew on the face of the earth being like the sand of the sea and stars of heaven by which two expressions is set out elsewhere the spiritual seed of Abraham the multitude of believers i. e. Over all the face of the earth through all nations shall the Christian faith be propagated by this the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expedition or warfare their preaching and promulgating of the Gospel Another possible rendring the words are capable of thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used ten times in scripture in all the other places expresses an immediately preceding birth and is equivalent to as soon as born So Ps 58.3 the wicked are estranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb or birth Ps 22.10 I have been cast on thee from the womb i. e. ever since my birth Then though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be by many construed from the morning as if מ were a Praefix yet seeing the ש hath no dagesch others conceive it a Noun though not elsewhere found yet guidable by the signification of its neighbouring words and then it will note either morning or youth Next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used beside this place and signifies not children but childhood or the first age of youth So Eccl. 11.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childhood and youth are vanity Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with it 't is made more probable that here where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with it they should both be taken in this sense wherein there confestly they are If this be accepted then the Hebrew will be thus literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the womb youth is to thee i. e. as soon as thou art born thou enjoyest a firm and vigorous youth increasing suddenly in wisedom and stature and favour with God and man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy infancy the dew i. e. is as the dew upon the face of the earth in a moment spreads it self over all is seen fall'n rather than falling is sprightly and aerial and makes all things else so too And then in accordance with it will be rendred what follows Thou art a Priest for ever art never superannuated for the service of the tabernacle like the Levitical Priests nor ever removed from it by death In the following words the ×— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Jewish writers Kimchi and Aben Ezra allowed to be paragogical and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner or order which is exactly the LXXII their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is insisted on by the Apostle in the New Testament to which also the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the likeness And then it is strange the Interlinear should make it a suffix and render it secundum verbum meum according to my word and yet herein some other learned men have imitated them The Jewish Arab interpreting this whole Psalm of Abraham as a relation of his victory over the Kings and telling us that he was made a Priest in the place of Melchizedek for his miscarriage in his blessing because in it he made mention of Abraham's name before God's renders the latter part of this third verse thus and from the deep of the black sea that thou mayest cast for thee the portions of thy children explaining it by a Note to this purpose he teacheth him that they viz. his children or posterity shall divide the countreys from the black sea to the utmost of regions saying that he takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 16.33 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast Abu Walid expounds those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by from the belly or womb of the darkness i. e. saith he from the time that thou wert in the dark of the womb that the meaning might be Prosperity hath accompanied thee from the time that thou wert in the dark of the womb i. e. from thy first forming or creation that is it that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy first ortus or original And so he would have both those passages joyned in their signification In this verse the LXXII have made many changes First for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people they appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary oblations they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 government not as the Latin renders them prinâ—â—â—um beginning as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince Psal 113.8 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the morning-star omitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy progeny they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I begat thee and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ancient time I begat thee my son And to this as the Latin exactly accords ex utero ante Luciferum genui te and the Arabick in like manner so doth the Syriack also save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the morning-star they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old and many of the ancient Fathers have followed them especially Tertullian l. v. contra Marcion c. ix who applies it to the nativity of Christ in the night and that of a Virgin without the knowledge of any man and refutes the Jews who applied the Psalm to Hezekiah That the Jews after Christ's time did thus apply it to Hezekiah as the Chaldee Paraphrases understand it of David appears evident from that Father But before their hatred of Christ did thus ingage them some of the ancient Jews see note a. applied it to the Messias and they are followed by Isaac Benarama on Gen. 47. and the passage next following of this King being a Priest makes it impossible according to their own principles to be applied to any King of the Jews the Priesthood among them being peculiar to the Aaronical tribe And therefore the Chaldee which applies it to David interprets this of his exaltation to greatness in the world to come by way of reward to his having been an immaculate King here V. 5. The Lord at thy right hand In this Psalm it is evident v. 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God the Father and so again v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messias God the Son in respect of that dignity and dominion and regal power to which he was to be exalted at his ascension that at the name of Jesus every knee should bow This is expressed v. 1. by his sitting at God's right hand for which the Apostle 1 Cor. 15.25 reads 〈◊〉
context doth wholly incline it for in the application so it lies even so our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God i. e. look or wait or are turned to the Lord our God untill he have mercy upon us and then follows the importunate prayer Have mercy upon us O Lord have mercy upon us where the mercy that is waited for and the mone and importunity for mercy is just the description of one that is under chastisement and so determins the sense to that V. 4. Those that are at ease From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet at ease is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used not onely for quiet secure in the original notion but by metonymie of the Cause for the Effect for insolent scornfull because ease and security makes men such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle in his Rhetoricks riches and worldly felicity makes men insolent and contumelious despisers of others The Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemners scorners deriders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scorn to mock Ibid. Proud The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be no simple but compound word made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict and so to signifie proud oppressours The Chaldee seem to take notice of this rendring it by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorners from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proud The Jewish Arab reads of mocking with or from the armies and contempt from the stout or from the armies Besides this active notion of the scorning and contempt the passive may also be considered for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Epithe◠of excellent persons So R. Shererah Gaon R. Saadias Gaon c. and the Talmudists that lived streight after the close of the Gemara were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mark of honour and if that were the word here the despight of them must be despight which they suffered and the reproach of the quiet so also taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frequently 't is in a good sense but taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compound the high or great oppressours it must be active despight that which they doe to others The Hundred Twenty Fourth PSALM A Song of Degrees of David The hundred twenty fourth is an acknowledgment of God's assistance and a thankfull commemoration of the deliverances wrought signally by him It seems first to have been composed by David upon his deliverances from the hands of Saul and after of Absalom and being very applicable was appointed to be sung by the Levites after the return from the Captivity and is very agreeable to any other eminent deliverance wrought by God for his servants 1. IF it had not been the Lord who was on our side now may Israel say 2. If it had not been the Lord who was on our side when men rose up against us 3. They had swallowed us up quick when their wrath was kindled against us 4. Then the waters had overwhelmed us the stream had gone over our soul 5. Then the proud waters had gone over our soul Paraphrase 1 2 3 4 5. It is now full time to look back with humility and thankfulness on the dangers and miseries we have past and devoutly to acknowledge to whom our whole deliverance is to be imputed 'T is now most evident to us that the mischief designed us was no less than utter ruine and destruction that the power of the designers was equal to their malice and that no humane means were any way able to have resisted or diverted them they were so mightily inraged and violently bent against us One onely means there was which could avail us in this condition the supreme omnipotent irresistible strength of heaven and that hath signally appeared for us and rescued us out of this ruine 6. Blessed be the Lord who hath not given us as a prey to their teeth Paraphrase 6. His holy and glorious name be now and ever magnified that he hath not permitted them to have their will but timely delivered us from their rage 7. Our soul is escaped as a bird out of the snare of the foulers the snare is broken and we are escaped 8. Our help is in the name of the Lord who made heaven and earth Paraphrase 7 8. And now being safely returned from our captivity we have leisure to review our former state the very same that the silly bird is in when it is caught in a gin or springe we were fast in their hands they had long pursued their game and at length were possest of it we were taken in their nets And in this seasonable point of time God came and disappointed their malice and rescued us out of their hands David by the death of Absalom the Jews by the Persians breaking the Chaldean Monarchy to which the deliverance of the Jews was consequent And so our deliverance is to be acknowledged as an immediate work of God's interposition and as signal an evidence of his overruling power as the creation of the whole world was when it was wrought by a word of his Annotations on Psal CXXIV V. 5. The proud waters This verse is from the Hebrew thus literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then had it past over our soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent in the former verse then follows by opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swelling lifted up or proud waters The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swell or boil as water in a pot over the fire and from thence 't is applied metaphorically to other things And by comparing the Arabick it is probable that the signification of the Root is more general for any encrease or superabundance The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that phrase I suppose meaning very deep waters either unfordable where there is no standing or else rapid against which there is no holding out no resisting The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copious plentifull waters Thus the meaning is clear the torrent v. 4. had past over our soul and that torrent farther exprest by swelling or proud i. e. great plenty of waters breaking in for such is a torrent The Jewish Arab translates it Then they had drowned us as water and had been as a torrent over our souls The LXXII here as in the former verse reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our soul past through the water and our soul past through the torrent but this I suppose as a paraphrase not so much to express the condition in or under as the escape and deliverance out of the danger but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over our
A PARAPHRASE AND ANNOTATIONS UPON THE BOOKS OF THE PSALMS A PARAPHRASE AND ANNOTATIONS Upon the BOOKS of the PSALMS Briefly Explaining the Difficulties thereof ALSO A Paraphrase Annotations On the Ten First Chapters of the PROVERBS The Second Edition Corrected and Amended By H. HAMMOND D. D. LONDON Printed by T. Newcomb and M. Flesher for Richard Royston Bookseller to the Kings most Sacred Majesty at the Angel in Amen-Corner and Richard Davis Bookseller in Oxford Anno Dom. MDCLXXXIII A PREFACE Concerning the Duty Practice and constant Vsage of Psalmody in the Church The Benefits thereof The Design of this Work The Literal and Prophetical Senses The Helps toward the Indagation of each The Interpreters especially the Greek The Spirit and Affections of Psalmodists 1. THE Duty and Benefits of Psalmody and the many Excellencies of these Divine inspired Books cannot fitly be set out by any lower Hand than that which first wrote them 2. For the former of these we are sufficiently provided from this Treasury Psal 33.1 Praise this of Psalmody vers 2. is comely for the upright Psal 92.1 2 3. It is a good thing to give thanks to sing praises to shew forth thy loving kindness and thy faithfulness upon the Psaltery with a solemn sound 135.3 Praise the Lord for the Lord is good sing praises to his Name for it is pleasant 81.1 2 3 4 5. Sing aloud Take a Psalm Blow up the Trumpet For this was a Statute for Israel and a Law of the God of Jacob. This he ordeined in Joseph for a Testimony when he went out through the Land of Egypt and very frequently elsewhere And the sum of the Testimonies is that as it is the principal thing we know of the Joys of Heaven that we shall most ardently love and praise God there and devoutly contend with the holy Angels his supreme Ministers in sounding forth the adorable Excellencies of our Creator Redeemer and Sanctifier so we are obliged by our holy calling and our own many great Interests to take some Antepast of those Coelestial Joys in this lower Kingdom of Heaven and to spend no unconsiderable part of our present Lives in this most blessed and holy Imployment wherein also those Angels which shall then be our Praecentors are here pleased to follow and attend our Motions and invisibly to assist in those Quires where they can find meet Company the Hearts pure and whole Hearts the Spirits and inflamed Affections and Voices of Psalmodists 3. As for the latter it is no otherwise to be fetcht from hence than as the Light commends Beauty to every Eye and as the Matter it self speaketh this Type of Christ the Psalmist having transcrib'd this part of his Character that he hath not thought fit to testifie of himself any otherwise than the works which he did bare witness of him For this therefore we must appeal to Foreign Testimonies and therein not so much to the diffused Panegyricks which have been largely bestowed on this holy Book by many of the Antient Fathers of the Church as to the Offices of all Churches Jewish nay Mahometane as well as Christian and the more private practices of Holy Men in all Ages 4. For the practice of the Jewish Church we have 1 Chron. 15.16 where the Levites are appointed to be Singers with Instruments of Musick Psalteries and Harps and Cymbals sounding by lifting up the voice with joy and to record and to thank and to praise the Lord God of Israel chap. 16.4 And being thus prepared for the office David delivered this Psalm to thank the Lord into the hand of Asaph and his Brethren vers 7. Give thanks unto the Lord in the words of Psal 105.1 And this not only upon an extraordinary occasion to solemnize the carrying up of the Ark but to stand every morning to thank and praise the Lord and also every evening chap. 23.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and to or at every offering up so the LXXII rightly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all that is offered of burnt-sacrifices to the Lord in the Sabbaths in the New-moons and on the feast days vers 31. And thereto the recital of their practice accords Ecclus. 50.15 16 18. He poured out the sweet-smelling savour Then shouted the Sons of Aaron and sounded the Silver Trumpets and made a great noise to be heard for a remembrance The Singers also sang praises with their voices with great variety of sounds was there made sweet Melody So again 2 Chron. 5.12 the Levites arrayed in white Linen having Cymbals and Psalteries and Harps stood at the East end of the Altar and with them an hundred and twenty Priests sounding with Trumpets And as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord and when they lift up their voice with the Trumpets and Cymbals and Instruments of Musick saying For he is good for his mercy endureth for ever in the words of this Psalmist so often repeated then in token of God's acceptation and approbation the House was filled with a Cloud vers 13. the Glory of the Lord had filled the House of God vers 14. 5. This old Copy of the Jews is at once transcribed and confirmed and recommended to all the World by the signal practice of Christ himself in his great Reformation 6. Beside his many incidental Reflections on this Book of Psalms to prove his Doctrine and give account of himself Luk. 20.42 and 24.44 Matth. 16.27.21.16.25.41 and 26.23 Joh. 10 34.15.25 and 17.12 two signal instances are recorded for us the one at the Institution of the Eucharist Matth. 26.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung a Psalm closed the whole action with a Hymn and so went out 7. That this their singing was the recitation of the Paschal Hymn or great Hallelujah Psal 114. and the four subsequent is not exprest by the Evangelist yet is much more probable than the contrary opinion of those that conceive it was a new Hymn of Christ's effusion possibly the same which is recorded Joh. 17. wherein it cannot be believed that the Disciples had their parts as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must conclude they had in the singing this Hymn or Hymns 'T is evident our Saviour chose to retein much more of the Jewish Customs than that of the Paschal Psalm amounts to 8. The other instance was that upon the Cross being now at the pouring out of his Peace-offering Matth. 27.46 About the ninth hour the hour of Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lift up his voice like a Levites Trumpet resounded with a loud voice Eli Eli Lamma Sabachthani the express words in the Syriack reading of the beginning of the 22 Psal How much more of that or of the insuing Psalms he recited the Text advertiseth us no farther than that he concluded with the words of the 31. v 5. So St. Luke tells us Chap. 23.46 And
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
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
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
inimicis tuis to wit from thine enemies thus rendring the beginning of the next verse And the Aethiopick differs from all Deliver my soul from the Lance for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked reading perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Arabick signifies a dart or lance thy sword be upon the enemies of thy hand joyning with it as the Arabick did the beginning of the next verse In this variety there may be place of conjecture and then it will not be improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sword should here be considered as the instrument of his deliverance and so joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver me thus by thy sword deliver or rescue me from the wicked This perfectly agrees to the context where the enemy as a hungry Lion is ready to seize on David as his prey if some valiant champion with his sword in his hand do not arise and out-run and trip up his heels and so rescue him out of his hands And for this David hath none to rely on but God and therefore to him he cries that he will thus speedily interpose and deliver him V. 14. Thy hand By the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note m. in the former verse 't will not be difficult to resolve of the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here There that being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver me was to be rendred gladio tuo with thy sword and in the same manner will this here deliver me by thy hand just as v. 7. God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour or he that delivereth and saveth by his right hand And this perhaps to be connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sword by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby two things are put severally to signifie but one sword and hand to signifie a drawn sword which is fit for such a present rescue as David now stands in need of There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the men in the next words specifying what men he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the age i. e. worldly men and those described largely and poetically in the insuing words to the end of the verse to be such as have all things to their will are very plentiful and prosperous they and their posterity In their description 1. occurs their having their portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vitis this the Chaldee renders in life eternal but the LXXII and so the Syriack and Arabick and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in this life of theirs and so 't is certain the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no singular signifies life simply 2. Follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt fill their belly with thy good things so in sense it may be rendred or from thy hidden things i. e. thy treasury for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay up or keep is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. any thing that is thus laid up or kept 2. a treasury wherein 't is laid up In the latter sense it must be rendred from thy treasury in the former with thy good things i. e. with all the wealth of this world that God bestows on any As when we are bid not to lay up our treasures upon earth Mat. vi the meaning is clear not to lay up our goods there of which the several sorts are there pointed at by the moths corrupting and the rust and the thieves breaking and stealing but by works of mercy to lay up our goods in Heaven bestowing them on God and the poor for Gods sake And these in the parable of the rich man in the Gospel are thus styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his portion of good things which he received in this life and proportionably here is their having their portion in this life and their being filled with good things or treasure So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hiding of good or hidden good the Syriack and Arabick with thy treasures but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more literally and so the Latine absconditis tuis with thy hidden things but none have thought fit to put both hidden and treasures either of them signifying the other and both of them those things that in the world are accounted good and so are laid up and kept by the men of the world 3. 'T is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have plenty of children so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to abound with any thing not as the Chaldee and Syriack and Arabick are rendred their children are filled but as in the Hebrew so in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abound in children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are filled with children saturati sunt filiis saith the Latine which it seems was antiently miswritten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swines-flesh and so followed by the Arabick Translation and by the Roman Psalter and so found in Arnobius and others of the antients from that mistake of the amanuensis What follows of their leaving the residue or remainder so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies of their substance to their babes is but a farther expression of their abundance having such plenty for themselves that they have much to spare which yet they dispense not in any part to those that want but reserve it all for their posterity and so this is another part of the character of the worldly great and rich man Lazarus at his door might not have so much as the crums that fall from this rich mans Table V. 15. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems best to be rendred here by or through righteousness per justitiam saith Castellio as by the condition on which he may expect the return of Gods mercy here or the eternal vision of him hereafter which saith the Apostle no man shall attain to without peace and holiness parts of this justice or righteousness As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse it is diversly rendred by the antient interpreters For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faith but the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latine and Arabick thy glory and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of thy countenance But the difficulty is to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in evigilando at the awaking shall belong The Chaldee apply it to David when I shall awake I shall be satisfied with the glory of thy countenance and so it hath truth in respect of the resurrection of the just and that not unfitly opposed to the abundance of the worldly men v. 14. in this life But all the other interpreters agree in applying it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at
of Christ and sometimes coming in clouds see Mat. 24. note b. and 2 Thess 2. note b. and 2 Pet. i. e. and as Psal 96.13 Gods judgments are exprest by he cometh he cometh and Psal 97.5 by the presence of the Lord and many the like so here we have the representation of a gloâ—iouâ— and â—errible coming of God bowing the heavens and coming inclosed with a dark cloud v. 11. as being invisible riding on a cherub or Angel v. 10. all Gods apâ—s being by Angels and this in a tempestuouâ— manner haile thunder and lightning v. 12 13 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice repeated coals of fire thereby representing the bolt or thunder-shaft which is with great fitness thus exprest poetically as the lightning by brightness the congealed moisture of the cloud by haile which in those countries accompanied thunder as rain does with us Exod. 9.23 so that missile shot out of the cloud with so much terror both of noise and splendor what is it but the earthy sâ—lphâ—reous part made up of the same ingredients as a fiery cinder among us and all this to denote the terribleness of it and lastâ— after the manner of his destroying of the Aegyptians by drying up the channels of the Sea that deep whereon the earth is oft said to be founded and so ingaging them in it and then bringing the waters upon them to the overwhelming them all and all this but preparatory to Davids deliverance which follows v. 17. V. 14. Shott out The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to multiply and to shoot oâ— daâ—â— In the latter sense 't is Gen. 49.23 the archâ—s grieved him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shot at him And thus by the comparison here made between arrows and lightning we may conclude it to signifie Yet the antient â—nterpreters generally render it in the former notion The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many lightnings the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he multiplyed lightnings and so the Syriack and Vulgar Latine and Arabick and Aethiopick from them and so also the Interlinear multiplicavit and Castellio crâ—bris fulgoribus with frequent lightnings and onely our English seems to have pitched on the right rendring it cast forth in the old and shot forth in the new translation V. 20. Cleanness What is here meant by the cleanness of Davids hands to which he here pretends may to some seem difficult especially when so many other expressions are added to it keeping Gods ways indefinitely not wickedly departing from him v. 21. having all Gods judgments before him and not putting away his statutes v. 22. being upright before him and keeping himself from his iniquity v. 23. and again righteousness and cleanness of hands in his eye-sight v. 24. when yet if we consider the series of the history this Psalm 2 Sam. 22. was indited after the commission of those great sins of Adultery with Vriahs Wife making him drunk contriving his death and these lived in a long space at least a twelve moneth before Nathan came to him from God and brought him to repentance which as it was a conjunction of many known deliberate wilful sins and a long course and stay in them so no doubt it could not be reconcileable with Gods favour whilst unrepented of nor consequently with that uprightness in Gods sight which here is spoken of With that indeed many sins of weakness or suddain surreption for which his heart presently smites him such as that of numbring the people might be competible as being but the spots of sons such as God is favourably pleased to pardon in his sons and sincere servants but for these wasting wilful sins which have none of that excuse of weakness at the time of Commission nor that instant smiting of the heart humiliation and confession and change and sacrifice to allay the poyson of them but accumulation of more one on the back of the other and a long continuance in them these are not of that sort they exclude from the favour of God as long as they remain unreformed For the answering of this therefore it must be remembred 1. That Repentance when sincere restores to the favour of God and David was now in that state at and long before the time of inditing that Psalm supposing it to be composed by him after the quieting of Absaloms rebellion as the series of the story sets it 2 Sam. 22. and then be his sins as red as scarlet God hath made them as white as snow Gods pardon and acceptance sets him right again and that may be his ground of confidence in thus mentioning the cleanness of his hands viz. such as now was restored to him by repentance 2. As general affirmations have frequently some one or perhaps more exceptions which yet comparatively and in balance with the contrary are not considered so his profession of Vniversal uprightness here is to be interpreted with this exception of that matter of Vriah according to that style of Scripture which saith of him that he did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save onely in the matter of Uriah the Hittite which though it were very foule yet was not fit to prejudice the universal uprightness of all the rest of his life and so is not named here in the Psalm but must as an implicite exception be from that passage in the Kings fetcht to give the true importance of these phrases which in sound pretend to Vniversal Vprighâ—ness and sincerity but must be taken with this allowance except or save only in that one matter V. 23. Iniquity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from mine iniquity Which the LXXII and Latine and Arabick and Aethiopick follow the Chaldee seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from iniquities in the plural for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from debts or faults and so the Syriack also But the Vulgar reading need not be parted with being in sense the same I kept my self from mine iniquity i. e. from my falling into any such V. 29. Leaped In this 29. v. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will run through a troop the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will multiply armies but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be delivered from temptation both no doubt by way of Paraphrase not literal rendring In the end of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look signifies both a wall from whence to look and observe the approach of enemies and also a watch-tower or fort from the same ground Thus wall among us being lightly deduced from vallum signifies also a fort Colwal the fort on the hill because generally when walls are thus built in war there are some such forts erected on them To this is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from
however God deal with David he will immutably trust in him And thus I suppose it is to be understood here if the words be simply read as they are in the original thus Judge me O Lord for I have walked in mine integrity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Lord I have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be shaken Where in his appeal to God he proposeth two things to his trial examine me v. 2. 1. whether he have not continued upright before him 2. whether he have not and do not still constantly continue to adhere and depend on him for his protection which being the two things to qualifie a man for God audience and acceptance sincerity of obedience to and of trust in God he may now chearfully appeal to him and adventure himself to his divine examination And thus all the antient Interpreters seem to have understood it none of them interposing the therefore or varying from the simple reading as our English doth but on the contrary the Arabick interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fearing which is the shaking of his hope I have trusted in the Lord and will not fear have confined it to this sense and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trusting in the Lord I will not be shaken or as other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow weak the Latine in like manner and the Aethiopick in Domino sperans non infirmabor and hoping in the Lord I will not be weakned i. e. I do hope and will continue firm in so doing To this the learned Castellio hath exprest his sense Patrocinare Jehovah qui me innocenter gero immotam in Jehova fiduciam habens O Lord take my part who behave my self innocently having an unmoved trust in the Lord. And considering that it is here his request to God to take his part that which follows in the rest of the period must in reason be the recital of the qualifications necessarily required to the hearing of this prayer rather than the inferring or concluding that God will take his part i. e. that his prayer shall be heard And this also appears by v. 3. where having offered himself to Gods examination v. 2. for the truth of what he had here pretended he specifies expresly or instances in these two things only by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in sacred style the latter is mentioned first For thy loving kindness is before mine eyes there is his unmoved hope and I have walked in thy truth there is his integrity V. 2. Try The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally so to try as the metallist doth his gold by dissolving and melting it So Psal 66.10 thou hast tried me as silver is tried where the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast melted us as the goldsmith melts his silver So Isa 47.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have melted thee I have tried thee in the crucible of affliction And thus the LXXII renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set on fire the Latine Vre burn and the Arabick make to burn And thus it specially belongs to afflictions by which as by fire such trials are made V. 4. Dissemblers From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiding himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which therefore literally signifies those that hide themselves which because all wicked men desire to do their actions averting and hating the light therefore the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine iniqua gerentes wicked doers the Arabick breakers of the Law and so in sense it is to be rendered but literally the secret dealers the greatest wickednesses being those that are most secretly contrived and accordingly the Chaldee so paraphraseth it they that hide themselves that they may do ill V. 6. I will wash That the future tense in Hebrew is frequently taken in the preter tense is known to all Here the context requires it to be so both in v. 5. and 6. being all but an explication or recital at large of what had been said v. 1. viz. that he had walked in integrity And therefore as it is v. 3. I have walked in thy truth and v. 4. I have not sat and 5. I have hated so in all reason must the futures be rendred in the latter part of those verses 4. and v. 5. I have not not I will not go and sit And then by consequence so it must be in this v. 6. I have not will for the future washt my hands in innocency and so compast Now for the phrase washing hands in innocency the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally among the guiltless and so the Latine render it inter innocentes among the innocent But this sure signifies no more than the ordinary reading of the Hebrew imports to wash the hands in token of innocence This we know was common a-among the Jews from Deut. 21.6 in any solemn business of protesting innocency to wash the hands as a token of it and so Pilate did Matth. 27. But it particularly belong'd as a ceremony preparative to praying for unless we come pure to that work there is no hope to be heard If I incline to wickedness in my heart the Lord will not hear saith David and surely the Lord heareth not sinners saith the man in the Gospel that was born blind and Isa 1. when you make long prayers I will not hear your hands are full of blood wash you make you clean 'T was therefore a common usage among all the Jews always to wash before prayers So saith Aristeas in his History of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the custom for all the Jews to wash their hands as oft as they pray to God whence the Apostle takes that phrase or lifting up holy hands 1 Tim. 2.8 see note b on that chapter So in the Yad Tephillah c. 4. Sect. 2. The hands are to be washt before prayers To this belongs the rule of the Jews that every one should wash as soon as he rises in the morning thereby to prepare himself for the reading of the Shemaah and praying not accounting him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or clean before he hath washt his hands in water and this in imitation of the Priests ministring in the Sanctuary who were not to perform any sacred office till they had poured water out of the Laver that was set in the Temple to that purpose and washt their hands in it In place of which offices of the Priest is say they the reading of the Shemaah in the morning and at other times which belongs to all and must be prepared for by washing See Mr. Pococks Miscell c. 9. This then being premised the only difficulty remaining is what is meant by incompassing the Altar this referring no doubt to the Priests officiating or sacrificing at which time he was wont to go about the Altar as it here follows
in the next verse publishing and telling of all his wondrous works in order to which going about the Altar was adapted praising of God or praying to him In reference to this custom of the Priests going about the Altar it is that the LXXII Psal 27.6 have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I compast and sacrificed in his Tabernacle a sacrifice of shouting and the Arabick reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk about to perambulate rendred by the Latine lustravi so compassing as in a lustration The truth is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifies round about me and so is most rightly rendered by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seem rather to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I compassed Yet is that mis-rendering of theirs founded in this custome of the Priests going round the Altar in time of his oblation And then it being this custom of the Priests washing before his officiating from whence came the custom of the peoples washing before Prayers the whole verse must thus be understood with reference to the Priests practice who first washt his hands and then offered sacrifice and in offering encompast the Altar In proportion whereto David willing to express his coming with a pure heart to pray to God doth it by this similitude of a Priest that as a Priest washes his hands and then offers oblation so had he constantly joyned purity and devotion together which still belong to the two things mentioned v. 1. and again v. 3. as the qualifications to fit him for Gods patronage The washing hands in innocency being perfectly all one with walking innocently v. 1. walking in thy truth v. 3. as his Compassing Gods Altar i. e. offering up his prayer in a pious hope and reliance on God is equivalent with trusting in him v. 1. and having Gods loving-kindness before his eyes v. 3. And so still the decorum is observed throughout the Psalm and concludes it again But as for me I will walk innocently v. 11. there is the former My foot standeth in an even place v. 12. and so steady firm to signifie the stability of his hope there is the latter V. 8. Habitation The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell is here by the LXXII rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comliness misreading it as some think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inverting the letters In another place they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud Zach. 2.13 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so signifies But ◠Sam. 2.29 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus And so probably they took it here the eye signifying also the aspect wherein consists the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comeliness of any living thing The Syriack here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministery but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation The only question can be whether by habitation of thy house be meant Davids inhabiting Gods house as Psal 27.4 One thing have I desired that I may dwell in the house of the Lord or Gods inhabiting it himself And the latter seems most agreeable so as the habitation of thy house be the house which thou inhabitest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by apposition thy habitation-house as we use in English a mansion-house i. e. a place for daily habitation such as the Temple or Tabernacle was to God having promised to be continually present there Answerable to which is the latter phrase in the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory so 't is literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit and so the Chaldee reads and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory by glory as formerly meaning the Ark which was placed in the Tabernacle V. 12. In an even place From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus aequus planus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planicies a plain or valley So Deut. 3. all the cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the plain and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 't is not improbable the word may here be used for the area or atrium the court where the Altar stood and so bear some analogy with the mention of the Altar v. 6. the habitation of thy house c. v. 8. and with the congregation where God is praised in the end of this verse The Twenty Seventh PSALM A Psalm of David Paraphrase The Twenty Seventh Psalm was composed by David in time of his distress wherein placing all his trust and confidence in God he especially expresseth his desire of returning to the participation of Gods publick service 1. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid Paraphrase 1. Whatsoever my distresses are I have a God of might who will deliver me out of this dark and forlorn condition will preserve me safe from all the malice of my enemies It were then great folly in me to betray any the least fear or apprehension of the dangers that incompass me 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell Paraphrase 2. When ungodly men make their approaches against me very bloodily resolved to devour and destroy me utterly then will God certainly interpose his hand to discomfit and disappoint my sorest enemies and rescue me out of their hands for thus he hither to hath done in my greatest dangers 3. Thought an host should encamp against me my heart shall not fear though war should rise against me in this will I be confident Paraphrase 3. Whatsoever the danger be whether by close siege or by pitcht battail yet have I still my reliance firm in confidence of Gods assistance and relief and that will keep all fear from me 4. One thing have I desired of the Lord that I will seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Paraphrase 4. There is but one thing that I am much sollicitous for or importunate in my Prayers viz. not that I be setled in my regal throne which he seems not yet to be but that I may have that benefit of peace to partake of Gods publick service in the Assembly and never to be taken off from it to injoy that sweetness and transcendent pleasure and delight of conversing daily and frequently with God and receiving counsel and directions from him in all my doubts The being but for a time deprived of this felicity is indeed matter of some sadness to me from which I daily pray to be released But besides this
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
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
no cause to look upon David as a prisoner at the time which is here spoken of David indeed at Gath was afraid when they told Achish that this was the man of whom the triumphal songs were made v. 11 12. But it appears not that that speech was by the speakers intended to his disadvantage but only to represent him a considerable revolter or transfuga fled from Saul And that nothing but kindness was finally meant him may be gathered from v. 15. where Achish his words are Have I need of mad men that ye have brought this fellow to play the mad man in my presence shall this fellow come into my house It seems he might have been thought fit for the Kings house and presence had he not been taken for a mad man Which is very far from a prison being designed him And 't is yet farther manifest 1 Sam. 27.1 that David soon after this returned to this place to Achish King of Gath again which is a sufficient argument that he apprehended not any real danger when he was there at the first From all which 't is consequent that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred in the notion of captivity or imprisoment so the deliverances here recounted by the Psalmist are not to be applyed to his escape out of the hands of Achish but belong to the many rescues by God afforded him from Sauls servants and Court-Sycophants and so though the title of the Psalm looks only on the Philistim in Gath yet it takes in the passages following as Psalm 34 though by the inscription it appear to have been endited when David changed his behaviour before Achish takes in also the following story of his dismission so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dismist him by the Chaldee paraphrased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he left him and his departure and the consequents thereof being penn'd as is most probable at Adullam or some other place of his after-flight while he was persecuted by and fled before Saul V. 1. Swallow From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw breath is the metaphorical use of the word for gaping after desiring earnestly and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used for enemies that earnestly desire to get him into their hands The antient Interpreters generally render it as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee he hath trod me under foot and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is again repeated in the same sense v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my observers or those that watch as spies upon me gape V. 4. In God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel signifies to praise there is no doubt and if it do so here it will be necessary to soften the phrase which otherwise sounds some-what rough and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render literally In the Lord I will praise his word to read The Lord his word will I praise which is easily done if only ב as oft it is be reckoned as a pleonasm But the word signifies also to glory or boast as Psal 10.3 the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasts the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyceth or glories in his own hearts desire and this notion seems better to belong to it here where it is joyned with putting trust in God for so to glory and boast in God is to profess dependance on him and none else and so the Syriack hath distinctly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God will I glory The LXXII seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my words for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Lord I will praise my words and so the Latine and Arabick and Aethiopick follow them In Deo laudabo sermones meos it will not be easie to divine with what sense What is here said in God and again in God is with some change repeated v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord. Of these two words the Rabbins observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the attribute of justice but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the attribute of compassion And accordingly the Chaldee here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the attribute of the justice of God I will praise or rejoyce in his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the attribute of his pity c. i. e. whether he punish or he pities I will praise him or boast or glory in him V. 5. Wrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying first to grieve or be in pain is used by metonymie for any laborious framing or forming any thing Here being applied to anothers words or speeches it seems to note the depraving them labouring and using great art and diligence to put them into such a form as may be most for the disadvantage of the speaker turning and winding them to his hurt putting some odious gloss upon them and so according to sense may most fitly be rendred depraving This perhaps the LXXII meant when they rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as that signifies detesting abhorring but making them detestable putting an odious abhorred sense upon them The Syriack here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they took counsel against me reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by taking counsel labouring and industriously contriving and consulting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my words by me and then supposing the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against to be wanting they thought fit to supply it and thus to paraphrase this obscure phrase and make it agree with that which follows all their thoughts or contrivances are against me for evil V. 6. Gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to dwell or to sojourn signifies also in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assemble to meet together and so the Chaldee interpret it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall assemble together but the LXXII reteining the former notion render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall inhabit V. 7. Escape Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is observed by Lexicographers that as in Kal it signifies to escape or go out so in Piel it is used for casting out or throwing away so saith Kimchi in his rootes adding that the noun from thence signifies an abject vile person Judg. 12.4 5. and Isa 45.20 lo Jon. 2.10 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fish vomited out Jonah c. the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it evidently signifies to cast or vomit out so Levit. 18.25 and 28. the Chaldee useth it of the lands vomiting out its inhabitants and so the Rabbins use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vomit And then the place will be thus
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
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
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
covenant to Abraham c. which could not have been in case he had at once destroyed them all 40. How oft did they provoke him in the Wilderness and grieve him in the desert Paraphrase 40. This they very often deserved by their distrusts and murmurings even ten several times Numb 14.22 in the forty years space which they spent in the wilderness 41. Yea they turned back and tempted God and limited the holy One of Israel Paraphrase 41. Sometimes expressing a desire to go back again into Egypt sometimes demanding some evidence of his power sometimes resolving their wants to be so great that God was not able to supply them 42. They remembred not his hand nor the day when he delivered them from the enemy Paraphrase 42. And so shewing themselves to have forgotten the power of his mighty works toward them when he rescued them out of the slavery and oppression of Pharaoh 43. How he had wrought his signs in Egypt and his wonders in the field of Zoan Paraphrase 43. And wrought such miraculous signal judgments on the Egyptians 44. And had turned their rivers into blood and their floods that they could not drink Paraphrase 44. Such was the turning all their rivers and springs into blood and so leaving them no water to drink Exod. 7.21 45. He sent divers sorts of flyes among them which devoured them and frogs which destroyed them Paraphrase 45. Such the mixt multitude of noxious creatures Exod. 8.21 such the frogs Exod. 8.5 46. He gave also their increase unto the Caterpillar and their labour unto the Locust Paraphrase 46. Such the Locusts Exod. 10.4 which devoured the fruit of their ground for which they had laid out their seed and labour and by this means lost all their expected harvest 47. He destroyed their vines with hail and their sycomore-trees with frost 48. He gave up their cattel also to the hail and their flocks to hot thunderbolts Paraphrase 47 48. Such the plague of hail and fire mixt together Exod. 9.22 which destroyed and burnt up their trees and whole flocks of cattel 49. He cast upon them the fierceness of his anger wrath and indignation and trouble by sending evil angels among them Paraphrase 49. Such was that great expression of his highest displeasure and that forest plague to them the sending the destroyer into every house of the Egyptians Exod. 12.23 29. a multitude of angels ministers of his wrath 50. He made a way to his anger he spared not their soul from death but gave their life over to the pestilence Paraphrase 50 51. Which executed his vengeance with great discretion on the very lives both of man and beastâ— of the Egyptians sent a sore disease among them which destroyed all the first-born both of men and cattel through all their dwellings not one mean-while of the Israelites being involved in it See note k. Thus dealt he with that people which sprang from Cham by Mizraim when they opposed his power and oppressed his chosen people 51. And smote all the first born in Aegypt the chief of their strength in the tabernacles of Ham. 52. But made his own people to go forth like sheep and guided them in the wilderness like a flock Paraphrase 52. Whereas his mercy and care and signally favourable providence attended the children of Israel both in their passage from Egypt and journeying through the wilderness went before them in a remarkable manner in a pillar of cloud and fire conducting them day and night as a shepherd going before his flock leads them into their pastures and continually waited over them and provided supplies for all their wants 53. And he led them on safely so that they feared not but the sea overwhelmed their enemies Paraphrase 53. And the same sea that gave them a safe and fearless passage as soon as they were gone returned violently and drowned all their enemies that pursued them 54. And he brought them to the border of his sanctuary even to the mountain which his right hand had purchased Paraphrase 54. And the same conduct of his special providence hath he afforded them from time to time till at the last he hath brought them to the possession of mount Sion where now his worship is set up a place of special strength taken from the Jebusites by David through that victorious over-ruling hand of Gods which obtained this conquest for him 55. He cast out the heathen also before them and divided them an inheritance by line and made the tribes of Israel to dwell in their tents Paraphrase 55. Thus when they entred Canaan the whole work was Gods first in dispossessing the heathen inhabitants then in appointing their lands to be by Joshua divided among the tribes of Israel and then giving them a quiet and safe possession of them 56. Yet they tempted and provoked the most high God and kept not his testimonies Paraphrase 56. But all Gods wonderful mercies had no effect on them whilst he thus obliged them they still distrusted him and thereby and by their obstinate unruliness and disobedience extreamly provoked his displeasure 57. But turned back and dealt unfaithfully like their fathers they were turned aside like a deceitfull bow Paraphrase 57. As they which were brought out from Egypt did frequently apostatize from God and wisht themselves back in Egypt again and never were sincere in their affections to and their service of God so did they continue to do when they were setled in Canaan they fell off from God Deut. 22.15 18. and at every turn diverted to Idol-worship and cannot be more fitly compared than to a crooked bow which never sends the arrows to the mark to which they are directed professing the service of God and stiling themselves his people all their actions were quite contrary to what he required and expected from them 58. For they provoked him to anger with their high places and moved him to jealousie with their graven images Paraphrase 58. They foulely fell into the highest and grossest sins of idolatry and superstition worshipping false Gods i. e. devils or evil spirits and images of the heathen in high places where altars were erected and sacrifices offered to them Deut. 32.16 17. 59. When God heard this he was wroth and greatly abhorred Israel Paraphrase 59. This could not chuse but provoke Gods displeasure in a very high degree And so indeed it did And the effect of it was 60. So that he forsook the tabernacle in Shilo the tent which is placed among men Paraphrase 60. That God assisted not their armies but permitted the Philistims to rout them and carry away the Ark 1 Sam. 4.10 11. that Tabernacle which God had pitched among that people for himself to dwell in and so to conduct them and protect them 61. And delivered his strength into captivity and his glory into the enemies hand Paraphrase 61. And thus by Gods chastising hand did the greatest and most profest enemies of
20. under the title of the beauty of his ornament delivered up by him to be polluted And that this passage in Ezechiel may possibly be parallel for the time to that which is spoken of in this Psalm see note c. To this I suppose agrees the rendering of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holies not as of persons as the Latine sanctos tuos but in the neuter gender as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies plural do frequently signifie the Sanctuary and particularly in the places of Ezechiel forecited c. 8.6 and 9.6 and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holies And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy secrets seems elegantly opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing they wage their secrets against Gods adyta And to this sense will the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasure be the rather interpreted because of the great wealth in the Temple which was that which provoked and invited the avarice of wicked men to consult and design the invading of it And to this sense it would be determined by v. 12. where they are introduced saying Let us take to our selves the beauty or ornaments of God in possession but that that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of another interpretation see note f. But if it be taken in the Masculine for the people foregoing in the beginning of the verse then it must signifie the people of Israel as those which are under Gods special protection kept and in special manner tendred by him V. 6. Edom It is not resolved among Interpreters to what times this Psalm belongs and who these several people are who are here named And I suppose the former of these will be probably resolved on by the latter Of Edom and Moab and Ammon and Amalek and the Philistims and the Inhabitants of Tyre and Assur there can be no difficulty These evidently denote so many people the Edumaeans and Moabites and Ammonites and Amalekites and Philistims and Tyrians and Assyrians Then for the Ishmaelites they are the Arabians called Scenitae twelve Princes according to their Nations Gen. 25.16 And the Hagarenes the posterity of Abraham by Cetura which is supposed to be Hagar after Sarahs death were Arabians also and joyned together with the Ishmaelites into one Nation Then for Gebal that was the name of a region in Arabia if we may believe Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though out of Hecataeus he tells us that Gabala was a City of Phoenice out of Strabo of Syria from whence we have the Giblines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus 1 King v. 18. mentioned as excellent artificers and so again Ezech. 27.9 in both which places the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly for the children of Lot those we know were Moab and Ben-ammi and so the Moabites and Ammonites before mentioned meant thereby Now many of these did oppose and were enemies to the children of Israel at several times and that in a signal manner To David 2 Sam. 8. who there discomfited the Philistims the Moabites the King of Zobab the Syrians of Damascus the King of Hamath the children of Ammon and Amalek and the Edumaeans So again in Jehosaphat's reign 2 Chron. 20. and to that many circumstances of this Psalm very fully accord For as here 't is said they are confederate against thee the Tabernacles of Edom and the Ishmaelites of Moab and the Hagarens Gebal and Ammon so 2 Chron. 20.1 the children of Moab and the children of Ammon and with them other besides the Ammonites came against Jehoshaphat to battel a great multitude c. and v. 10 and 22. the inhabitants of mount Seir are distinctly named to answer the mention of the Idumaeans and Ishmaelites And whereas here the Auxiliary Nations are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arme or help to the children of Lot which very probably signifies the Moabites and Ammonites to have been the principal in the quarrel this exactly accords with that story 2 Chr. 20.1 So to the mention here v. 12. of their design of taking the houses of God of which see note f. in possession Jehoshaphat v. 11. sets the parallel Behold how they reward us to cast us out of our possession which thou hast given us to inherit Lastly as the Psalmist by praying v. 15. predicts Gods persecuting them with his tempest c. so in that chapter v. 22. the Lord set ambushments against the children of Ammon c. and they were smitten And it is not improbable that Jehoshaphat an eminent restorer of the Musick of the Temple who also indited a Prayer upon this exigent v. 6. c. should likewise take order for a solemn hymn on purpose for this occasion It is therefore very resonable what Kimchi positively affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Psalm was spoken of the war which was in the days of Jehoshaphat And herein it might not be unsafe to acquiesce Yet the circumstances of the Psalm will also well enough agree to another interpretation viz. to all the oppositions which had been made to this people from the beginning of their possessing of Canaan to that of the Assyrians inclusively For as those others Moab and Ammon especially had violently but not successfully invaded them both in David's and Jehoshaphat's time and had continually a covetous desire to get this fruitful soil into their hands and we read not that the Assyrians were their auxiliaries in any of those their assaults as here is affirmed v. 8. so when the Assyrians at last invaded this people and carried them captive to Assyria 't is evident that in doing so they did much gratifie all those other the neighbours and constant enemies of the Jews and principally the Moabites and Ammonites Of the Edumaeans 't is expresly affirmed Psal 137.7 the children of Edom in the day of i. e. this heavy visitation on Jerusalem said Down with it down with it even to the ground So it is observable of the same Edumaeans and of the Ishmaelites and the Hagarens three of those which are here named Isa 21. the first under the name of the desert of the Sea v. 1. viz. in Etham Exod. 13.20 and 15.22 Num. 33.8 the second under that of the inhabitants of Dumah v. 11. one of the sons of Ishmael Gen. 25.14 the third under the title of Arabia v. 13. For all these having joyned with the Assyrians against the Jews are foretold there the punishments which they should meet with for it as here v. 9 10 11. is likewise foretold of them and of the Edumaeans again upon the same account Isa 34.5 and 63.1 And the same must be supposed of those other people the Moabites and Ammonites c. which being neighbours and enemies to the Jews the Assyrians that came and wasted Jerusalem may not unfitly be said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arme to these children of Lot i. e. to have
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
and preserve me safe from it 13. Thou shalt tread upon the Lion and Adder the young Lion and the Dragon shalt thou trample under feet Paraphrase 13. The most ravenous and venemous beasts which prey on and mischief all they meet shall not be permitted to annoy me but as so many conquered creatures acknowledge my power over them This was most eminently to receive its completion in the Messiah here typified by the Psalmist in the miraculous power which he had over the whole creation healing all manner of diseases and casting out devils and communicating this power to his Disciples see Mar. 16.18 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name Paraphrase 14. I have placed my whole joy and delight in God most faithfully observed all his commands and revealed them to others given them knowledge of his will how he expects to be served by them This had its eminent completion in Christs espousing the will of his father and preaching it to the world and this shall be sure to be rewarded by him with preservation or delivery from all danger if any approach and involve me he shall be sure to rescue me out of the power of it This was most literally verified in the resurrection and ascension of Christ 15. He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him 16. With long life will I satisfie him and shew him my salvation Paraphrase 15 16. God hath obliged himself by promise and shall certainly perform it whatsoever request I address to him shall certainly be granted me when any affliction comes I am secured of his support under it rescue out of it and higher degree of exaltation attending it great length of days in this world This belonged not to Christ but was abundantly made up by his resurrection even as great as I can desire and then a joyful vision of him in another world Annotations on Psal XCI V. 5. Night In this verse saith the learned Joseph Scaliger Ep. 9. is an enumeration of the several sorts of evils that humane life is subject to and those distinguisht by the several parts of the natural day by the vicissitude of which our time and whole age is made up The parts saith he are four midnight and midday the beginning of night and beginning of day The two former here exprest by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midday the two latter by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duskyness or twilight fit to denote the evening which is such and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interdiu the day-time To these four saith he are appointed four sorts of evils 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear terrour consternation those dangers or evils that falling out in the night are by the darkness and solitude of that much improved as suddain assaults or fires c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the arrow flying by day any disease or open assault any calamity that usually befals men 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence any infectious disease that invisibly diffuseth it self and can no more be prevented than an assault in a mist or twilight 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wasting slaughter when with all the advantages that mid-day can give to an open assault of over-powering enemies an utter desolation and spoil is wrought This the LXXII renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a midday accident and devil for which Scaliger there professes to know no reason it is no doubt according to their custom of taking one word for some other that hath affinity with it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106.37 and Deut. 32.17 But after all his care in approving this his critical observation he hath not made it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day-time should have any propriety to the morning the fourth part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not otherwise accounted for which indeed upon all occasions is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night and never to the crepusculum or evening 'T is therefore much more probable and agreeable to the practise of poetick writers that the two latter the darkness and noon-day should be but an explication of the two former by night and by day and so but the two known parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be referred to the night and the day and proportionably the evils here mentioned by the Psalmist will be at most but of two sorts the night terrour being no more than the pestilence that walketh in darkness and the arrow that flyeth by day the same thing with the destruction that wasteth at noon-day But indeed both these in effect but one the destroying angel which by the pestilence swept them away both by night and day and accordingly the Chaldee interpret the terrour by night the fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devils that walk in the night the arrow by day the arrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death the destruction that wasteth at noon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company or troop of devils all three as well as the pestilence named to signifie the destroying angels instruments of those Epidemical diseases sent from God That the Psalmist here principally pitcheth on this instance of pestilential diseases or destroying angels may probably be in reference to that plague which for the sins of the people first 2 Sam. 24.1 and then for David's sin in numbring the people fell upon Israel and destroyed seventy thousand from Dan to Beersheba v. 15. but when it was ready to fall on Jerusalem the angel stretching out his hand upon that to destroy it v. 16. the Lord repented and said to the angel that destroyed It is enough stay now thine hand and the Prophet Gad coming to David and directing him to rear an altar and offer burnt-sacrifice to God in Araunahs threshing floor v. 18. the place where the Angel stood 1 Chron. 21.15 upon the humiliation of David and the Elders of Israel 1 Chron. 21.16 and calling upon God and offering burnt-offerings and peace-offerings v. 26. God was intreated and propitiated and the plague was stayed and fell not on Jerusalem at all On this occasion it follows that David sacrificed there on that threshing-floor of Araunah the tabernacle and the altar of burnt-offering which Moses made in the Wilderness being at this time in Gibeon v. 29. and so designed that place for Gods house ch 22.1 and there the Temple was afterwards built by Solomon 2 Chron. 3.1 This then being so remarkable a passage of Gods providence and mercy in sparing Jerusalem when seventy thousand were slain in other places round about it it might very fitly be referr'd to by the Psalmist as a signal instance of Gods mercy
this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the reâ—building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
7. where upon Samuel's burnt-offering v. 9. and prayer v. 5. and crying importunately and constantly to God for the people v. 8. the Lord heard him v. 9. and the Philistims were discomfited v. 10. 7. He spake unto them in the cloudy pillar they kept his testimonies and the ordinances that he gave them Paraphrase 7. With every one of these God was pleased to commune and talk as a friend with a friend giving them vocal answers out of a bright cloud which incompassed them a wonderfull dignation of God's to those faithfull servants of his which obeyed and observed his commands 8. Thou answeredst them O Lord our God thou wast a God that forgavest them though thou tookest vengeance of their inventions Paraphrase 8. And when the people had provoked God and God's wrath was already gone out against them for their crying sins these mens prayers were so effectual with him as to avert the plagues and obtain remission for them 9. Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Paraphrase 9. O let these unspeakable dignations of his and signal answers unto the prayers of his servants bring us all to his sanctuary on our knees to praise and adore his sacred and glorious majesty and offer up our continual and ardent prayers unto him Annotations on Psal XCIX V. 1. Tremble Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken before see note on Psal 4. e. and observed the notion of it as for anger so also for fear so saith Abu Walid of this root that in the Arabick it signifies trembling and commotion and is sometimes from anger sometimes from fear and other occasions the word generally signifying motion or commotion either of body or of mind and both these being equally commotions of mind Here the context may seem to direct the taking it in the notion of commotion simply as that signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumult of rebels or other adversaries And then the sense will lye thus The Lord reigneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be moved i. e. Now God hath set up David in his Throne and peaceably settled the Kingdom on him in spight of all the commotions of the people The LXXII render it to this sense as Ps 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be angry or regret it as much as they will The Chaldee and Syriack use the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved which competently agrees to this notion as also the latter part of this verse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the participle he that sitteth on or inhabiteth the Cherubims is all one directly with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies motion and agitation is exactly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduplicated and so to the very same sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be shaken the Latin moveatur be moved the same also Yet may it also be read as in the future and in the notion of fearing and quaking The nations shall tremble and the earth shall be moved as appearances of God are wont to be received with trembling and amazement and at the giving the law the people trembled and the earth shook and this will be a fit expression of the subjecting the heathen world to Christ's Kingdom Abu Walid doubts whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie let the earth be moved the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether to God and so be of the signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick to hang making the earth the accusative case he that sitteth between the Cherubims hangeth fast the earth according to that of Job 23.7 and hangeth the earth upon nothing And thus in an Hebrew-Arabick glossary it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging V. 6. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister is a common title of Civil as well as Ecclesiastical Officers Hence it is that Exod. 2.16 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Midian So Exod. 19.22 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies not the sons of Aaron but the first-born or chief of the families So 2 Sam. 8.18 David's sons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Priests but Princes or chief Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men saith the Chaldee the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principal or chief men at the hand of the King 1 Chron. 18.17 Of which sort was Ira called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Priest but a chief Ruler about David 2 Sam. 20.26 And in the more general notion of the word as it comprehends both Civil and Ecclesiastical Rulers it is evident that Moses as well as Aaron are here rightly recited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among God's Rulers or chief men V. 7. Cloudy pillar What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station or pillar of cloud here signifies as far as refers to Moses and Aaron there is no difficulty For as in their passage out of Aegypt God conducted and protected them by a bright cloud Exod. 13.21 which is there as here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar signifying thereby the form or similitude of an hollow pillar or concave body over their heads coming down to the ground on every side of them and so like wings incompassing and shielding them see note on 1 Cor. 10. a. so when 't is added c. 14.1 that the Lord spake unto Moses saying that Lord that in the verse immediately foregoing went before them in a pillar of cloud there can be no doubt but God as here is said spake unto them in a pillar of cloud So Exod. 16.10 the glory of the Lord appeared in the cloud and the Lord spake unto Moses saying so Exod. 17.6 when God saith unto Moses I will stand before thee upon the rock in Horeb and thou shalt smite and water shall come out this is again this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar or according to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stetit standing of the cloud on Horeb. So Exod. 19.9 Lo I come to thee in a thick cloud that the people may hear when I speak with thee and believe thee for ever and so v. 16. as there were thunders and lightnings so there was a thick cloud upon the mount and the Lord descended v. 18. and answered Moses by voice v. 19. and to this commerce Aaron was admitted v. 24. So c. 20. v. 21. Moses drew near to the thick darkness all one with the cloud where God was and the Lord
which he hath no other means to prevail upon us and if we resist or not give our consent to his temptations we have conquered and he as worsted will fly from us Of his seeking his meat from God who by this extraordinary dispensation bestows it on him as it were in answer to his call the roaring here being proportionable to the crying or gaping of the young Ravens Psal 147.9 and so this as that interpreted to be a natural way of calling on God which he that relieves the destitute obliges himself to answer V. 25. Wide sea One Epithet of the sea here is that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latin renders spaciosum manibus wide in hands by hands signifying the extent of the branches thereof both ways on this side and on that side but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wide or spacious in the bounds the Jewish Arab wide of banks or shores and the LXXII very properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wide extent The Syriack reteins the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies hand so it is used also for space or place because those are wont to be distinguished by the right and left hand So Deut. 23.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt have a place without the camp where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place So 2 Sam. 8.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his place we render his border and so many times more in the Old Testament Ibid. Things creeping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread or go signifies any kind of incessus or motion whether on the earth or water and must be rendred as the context directs it v. 20. 't is used of the beasts of the forrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then must be interpreted not creep but go or move or walk and here being applied to the fishes of the sea it must be rendred swimming and so Gen. 1.21 where in the waters God is said to bring forth Whales and every living soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that moves as things move in the waters i. e. that swims In proportion wherewith the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows are not to be rendred beasts which we use not to apply to fishes but by some more general word or phrase living creatures which is exactly answerable both to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vixit and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 26. Leviathan Of Leviathan the Whale or vast bulk of fish we have a large description Job 41.1 c. The sum of it is that he is of too great a size to be taken with hooks and lines as other fishes are to be brought to hand or managed as beasts of the land oft are and so made usefull and serviceable either to our sports or business to be slaughtered for food and either eaten or sold as others or any ways to be assaulted and taken He is so fortified by nature that there is little hope to combate with him and prevail consequently all care and sollicitude is removed from him as long as he hath his guide the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Musculus by whose conduct he steers but being deprived of that which 't is the fishers first design to procure he runs himself a ground and so perisheth And this may give us the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which is applied to Leviathan The word signifies to deride scoff or contemn and is applied to God Psal 2.4 speaking of the oppositions and tumults of the people He that sitteth in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall laugh at them contemn them as those that are not able to doe any thing against him So Job 39.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall laugh at the tumult of the city and in the description of Leviathan ch 41.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall laugh at the shaking of the spear i. e. contemn all the weapons that can be brought against him And this certainly is the meaning of it in this place that the Whale is so fortified with his scales which are so near one to another that no air can come betwixt them they are so joyned and stick together that they cannot be sundred Job 41.16 17. and from thence the word Leviathan seems be fetcht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be joyned and stick fast together that he scorns and laughs at and triumphs over all opposition or assaults which can be made upon him in the sea The LXXII well render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mock or scoff or laugh at V. 28. Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the notion of goodness onely not of benignity also which we accordingly in vulgar style call Bounty or Bonity The LXXII here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity and other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatness and it is here applied to the great plenty that God provides for all creatures even to saturity so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a kind of festival diet according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good day i. e. a festival The word is also used sometimes to signifie a great degree as when in our language we use a good deal for a great deal and well done for throughly done and so the LXXII oft renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very much and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie well i. e. plentifully filled and that returns to the same sense V. 34. Of him It may be thought dubious whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or on him belongs to the meditation or the sweet If to the first then our English is right My meditation of or on him shall be sweet viz. to him that meditates and to that the consequents well accord I will be glad which is an effect of sweetness in him to whom it is such But all the ancients joyn in the second way of understanding it My meditation shall be sweet to him or as the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him according to that of the Psalmist Psal 19.14 Let the meditation of my heart be always acceptable in thy sight Thus the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be sweet to him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him and so the others also And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to as well as on The Hundred and Fifth PSALM The hundred and fifth Psalm is a thankfull pious commemoration of all God's mercies and providences and fidelities to his people the first of those three that David delivered to the hand of Asaph and his Brethren 1 Chron. 16.8 to be used in the daily ministery before the Ark to record and bless the name of God 1. O Give thanks unto
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
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
lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the praiâ—â—ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to
generation and generation i. e. to all generations which are exactly parallel Then the latter parts of the verses lye thus Thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands or is settled in the heavens v. 89. i. e. whatsoever thou commandest in heaven doth certainly come to pass and Thou hast established the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall stand or abide i. e. the earth and all things in it are by thee most firmly establisht And then as the parallel will be exact so the sense will flow most currently The parallel will be exact for as v. 89. his word is said to stand or be settled in heaven so v. 90. his faithfulness shall be said to abide or stand in the earth as stedfast as the earth it self or ever since the creation and establishment of the earth And then the sense will be that as God is eternal so his word and faithfulness remains constant and never fails in heaven above or here below on earth where from the afflictions of good men there is more shew of objection against God's making good his promise to them Now as his word and faithfulness though severed in place are to be united in sense and signifie his faithfull performance of his word so the heaven and earth are in sense to be joyned also and signifie by a frequent Hebraism see note on 2 Pet. 3. e. the whole world in his constant governing of which this his fidelity is as illustriously visible as in the creation of them Accordingly v. 91. they are joyned together They continue this day or They have continued to this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they in the plural and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either adverbially as the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day or understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill this day not as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day continues but they i. e. the heaven and the earth foregoing and consequently all things therein comprehended for so it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things serve thee V. 96. End of all perfection The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render end signifies limit or boundary or extreme part and is most ordinarily applied to places or regions so the LXXII who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound And if in this sense it be here used then 't is not amiss to take notice of the Syriacks rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Latin translatour Sionita renders regioni region I have seen that there is a bound to every region for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bound or end and is here by the Chaldee used to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there rendred a region and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick is space or place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common style of a region So saith Sionita in a note on this his version in the margin of his edition in quarto Propriè terminum significat saepe tamen pro regione seu parte mundi sumitur It properly signifies bound limit yet 't is oft taken for a region or part of the world To this the latter part of the verse well accords of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding width or amplitude of God's commandments not having such bounds as each region hath And to this perhaps the Chaldee lookt which paraphrastically expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that I have been solicitous of or beheld This carries that probability with it that it deserved to be mentioned And if it be not accepted then still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary signification of perfection or universality as a comprehensive word must denote the greatest latitude or amplitude whether qualitative or quantitative of vertue or of space and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the bound or utmost extent of it The Jewish Arab renders it To every kind an end Abu Walid I have seen the uttermost of every end or uttermost extent but the extent of thy judgment commandment law or wisedom for that is wider and deeper than that the uttermost of its extremity or end may be attained to V. 109. My soul is in my hand The meaning of this phrase is obvious I am in danger of my life See Jud. 12.3 I put my life in my hands and passed over against the children of Ammon i. e. I fearlesly adventured my life So 1 Sam. 19.5 he put his life in his hand and slew the Philistims i. e. by adventuring his own life he killed the other and ch 28.21 I have put my life in my hand and hearkened to thy words i. e. run the hazard of my life to obey thee and Job 13.14 Wherefore do I take my flesh in my teeth and put my life in my hand The onely difficulty is what is the original of this proverbial style This Pat. Cockburne hath proposed as an instance of the interpreting scripture from vulgar speech making this to be the meaning of it that he hath no aid now left him but from his own hand as being left destitute of all other help or auxiliaries And thus indeed the place in Judges seemed to suggest When I saw that ye delivered me not I put my life in my hands and passed over against the children of Ammon you gave me no aid and so I was fain to go over my self without you and so likewise of David who without any help smote Goliah to which there Jonathan refers 1 Samuel 19.5 But the other places of the witch of Endor and Job will not bear this sense and therefore this is not to be pitcht on but rather this That as what is in a man's hand is easily parted with easily lost and as easily taken from him so a man's life is said to be in his hand when there is but little distance betwixt him and death and so the Chaldee interprets it by way of paraphrase my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in danger from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hebrew is to profit but in the Chaldee language to periclitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the back of my hand which consequently he hath no hold of it may depart at pleasure So the Jewish Arab thus paraphraseth it Although my soul be as it were in my hand continually through danger And this is the most allowable original of the phrase The LXXII have here varied the phrase and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is in thy hands and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy hands not so probably misreading the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as expressing it by way of pious paraphrase our lives being then certainly in God's hands to save if he please when they are in humane sight in greatest danger and so by every pious man to be deposited in God's hands V. 113.
the cave 1 Sam. 24. when Saul entred into the cave to cover his feet and David might have killed him if he would and was by his servant incited to doe so but resolved he would not touch the Lord 's anointed and when he had cut off the skirt of his garment his heart smote him for it To this the verse seems to refer as a reflexion on that resolution of his not to joyn with any on never so advantageous a prospect in any unlawfull practice yea though it were to get the instant possession of a Kingdom And therefore that seems to be the most commodious rendring of it My heart shall not incline c. The Jewish Arab interpreting it as a prayer saith in a note that he means not a forcing but the defending him from his enemies that his heart might not include or bend aside to busie his thoughts about them and how to doe or to think of them or seek to beware of them V. 5. Let the righteous smite me it shall be a kindness The Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged very obscure yet by observing the design of the Psalm forementioned and the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies reproach as well as mercy they may receive their explication for then it will thus readily signifie Reproach will bruise me that am righteous and rebuke me Herein there is no difficulty the like elliptical scheme being elsewhere not rarely met with Ezech. 22.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall mock at thee infamous i. e. which art infamous and Jo. 8.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ye seek to kill me a man i. e. who am a man c. Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies poison as well as head appears by Deut. 29.18 and Jer. 9.15 Hos 10.4 Am. 6.12 and here Psal 69.21 and that it is thought appliable to wine see Deut. 32.32 Their grapes are grapes of gall i. e. poisonous and their clusters are bitter And then why may it not as fitly be the epithet of oyle and so signifie calumnies or reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII the oyle of the wicked such as David fell under among Saul's servants as if he sought the King's life c. But this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not break or bruise mine head by that customary scheme of allusion betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my head and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poison the same word in different senses here farther exemplified in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like i. e. shall not finally destroy me So bruising the head signifies Gen. 3.15 in contradiction to bruising the heel which hath not that fatal consequence That their calumny though poisonous and probable to bring ruine on him from the King should yet not doe it his argument of assurance is from a sure Antidote to which he had resort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my prayer shall be in their mischiefs i. e. my addresses to God shall be the instrument of preserving me from any real or considerable harm that calumny can do me For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their mischiefs actively their mischievous designs and enterprises the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their good pleasures as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Chaldee signifies will and it may well enough be born by wills meaning their evil designs or attempts In a place of so much difficulty it will not be amiss to add some other conjectures as by retaining the usually-received signification of the words thus Kindness will bruise me that am righteous and rebuke me i. e. work on me more than harsher dealing Let not oyle on the head i. e. flattering words as smooth as oyle poured on the head break my head i. e. overcome me to be perswaded or enticed by them for my prayer shall yet be in or against their mischiefs i. e. that I may not be intrapped by those mischiefs which they intend when they speak me fairest Some Jews by another sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have this the sense rendring the first words Let the righteous smite me it shall be a kindness and reprove me the oyle of my head with which I was anointed for King shall not remove my head from the stroke of his correction or reproof but my prayer shall be for them that God would repay them good and deliver them from their calamities V. 6. When their Judges are overthrown in stony places This passage also will receive its explication from the story 1 Sam. 24. Where Saul seeking David upon the rocks of the wild goats v. 2. left his captains and followers there on the sides of the rock whilst he went into the cave to cover his feet Of them therefore it is here fitly said their Judges i. e. the commanders of his army according to the style known in the book of Judges are left so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sides of the rock so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand metaphorically signifies the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near or close by the rock And being there left it is aptly added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have heard my words that they are sweet for so 't is certain they there heard David expostulate his case with Saul with those gentle words which melted the inveterate hatred of Saul himself who upon that Apology then made by David v. 14. dismist his people from all further pursuit of him V. 7. Graves mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the mouth of Scheol is a very full expression of the condition of David and his men in the cave in which they seemed as it were buried alive and yet were in so desperate a condition as to be worse than dead Ibid. Wood upon the earth The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one that cuts and slits the earth so the Jewish Arab or upon the earth and in all probability belongs to the digging or ploughing up the surface of the earth so the Chaldee render it as a man that slits and cuts the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with plough-shares and so the Syriack as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the share cleaves the earth and to that sense the LXXII also though not by literal rendring yet by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the thickness the crust i. e. the uppermost clod of the ground is broken in pieces on the earth And so in all reason we are to render it not by supposing an Ellipsis to be supplied by addition of wood but without any Ellipsis as he that cuts and slits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth the ב being frequently abundant And then this is a fit description of a great distress and very proportionable to David's then present condition in
and violences of the most rapacious enemies 23. And I will beat down his foes before his face and plague them that hate him Paraphrase 23. And to bring the greatest mischiefs even destruction and utter ruine on them that designed him any This had an eminent completion in the crucifiers and all other the obstinate opposers of Christ 24. But my faithfulness and my mercy shall be with him and in my name shall his horn be exalted Paraphrase 24. And herein and in all other exercises of his mercy to make good his covenant and promise to approve his fidelity to him as being the immediate visible signal author as of his first advancement so of all the dignities that should be heaped on him 25. I will set his hand also in the Sea and his right hand in the rivers Paraphrase 25. To him he then promised what he abundantly since performed to extend his dominions from the Ocean to Euphrates And therein to typifie the progress and propagation of the faith of Christ to all the regions of the world 26. He shall cry unto me Thou art my father my God and the rock of my salvation Paraphrase 26. To deal with him as a father with a beloved son a God with an eminent servant and to secure and deliver him from all troubles and dangers and finally to support him in or redeem him out of them This had a most literal eminent completion in the Messiah the eternal Son of God to whom God was hypostatically present in all his works and sufferings on earth and at length raised him out of the grave and exalted him to his regal power in heaven 27. Also I will make him my first-born higher then the Kings of the earth Paraphrase 27. To deal with him as with an eldest son to whom the double portion of honour and possessions is due advancing him to greater dignity and wealth than any other Prince in the world This in the fullest latitude was to belong to Christ the first-born of every creature the most eminent person that ever the World saw on whom all power was instated both in heaven and earth 28. My mercy will I keep for him for evermore and my covenant shall stand fast with him Paraphrase 28. And herein did the height of this promised mercy consist that it should inviolably be made good to David to the end of the World and when the royal power over this people of God should fail from his family there should be another more illustrious Kingdom erected in the hearts of men the spiritual Kingdom of the Messias who should be born of the seed and posterity of David and that Kingdom should never be extinguished but changed only into the Kingdom of glory in Heaven 29. His seed also will I make to endure for ever and his throne as the days of heaven 30. If his children forsake my Law and walk not in my judgments 31. If they break my statutes and keep not my commandments 32. Then will I visit their transgressions with the rod and their Iniquity with stripes Paraphrase 30 31 32. To him it was foretold and bound with Gods oath v. 35. irrevocably that as in case of uniforme and faithful obedience his mercies should be continued to his seed so in case his succeeding heirs should depart from that obedience and violate the commandments of God falling off to known and wilful transgressions God would deliver them up to very sore and severe punishments deportations and at length to utter rejection from the regal dignity and upon an universal defection of the people and obstinate impenitency holding out against the most officacious methods send an Universal destruction on the Kingdom 33. Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail 34. My covenant will I not break nor alter the thing that is gone out of my lips 35. Once have I sworn by my holiness that I will not lie unto David 36. His seed shall endure for ever and his throne as the Sun before me 37. It shall be established for ever as the moon and as a faithful witness in heaven Selah Paraphrase 33 34 35 36 37. And even when this should by their sins be most justly brought upon them yet should not this covenant of mercy made under oath with David's seed be in the least measure infringed the posterity of that faithful servant of God being perpetuated in Christ the Messias that should rise and spring from the loines of David and his Kingdom though not an earthly or secular yet in a much greater height a divine and spiritual Kingdom in the hearts of Christians is secured that it shall never have an end or be destroyed as long as this world lasts And this is a full evidence of the fidelity and performance of Gods promise to David and his feed beyond any thing that any creature in the world injoys The heavens are lookt on as an immutable unchangeable body the Sun and Moon divide all time betwixt them and are ordained and fixt in their spheres to be signs of times and seasons Gen. 1.14 and so they shall certainly continue as long as this world lasts But then when there shall be no farther use of them they shall be set aside whereas the Church and Kingdom of Christ that spiritual seed of him which is the most eminent son of David when all other branches of this stock are destroyed shall endure beyond all time lasting as long as this world lasts and then not be concluded but removed only and transplanted to heaven 38. But thou hast cast off and abhorred thou hast been wroth with thine Anointed 39. Thou hast made void the covenant of thy servant thou hast profaned his Crown by casting it to the ground 40. Thou hast broken down all his hedges and hast brought his strong holds to ruine Paraphrase 38 39 40. But notwithstanding this firm promise to David and his posterity and the perpetuating of the Kingdom to them thy punishments are now very heavy upon his family They have provoked thy wrath and thy covenant with them the condition being broken on their part hath not secured them from the bitterest effects of it devesting them of their regal power and demolishing and laying wast all their forces The Covenant it seems mutable in respect of this seed of David and if they continue in their sins revocable but under oath v. 35. and immutable only in respect of Christ that eminent promised seed of Abraham and David 41. All that pass by the way spoil him he is a reproach to his neighbours Paraphrase 41. They that were wont to be victorious over all their assailants that subdued in Davids time the Philistims and Edumeans and Ammonites and Moabites c. are now by their captivation under the Assyrians delivered up to be spoiled and scorned by all these their revengeful neighbours see Psal 83.6 c. 42. Thou hast set
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
reade but these viz. three Psalms to thank the Lord into the hands of Asaph and his brethren The first of these Psalms is the 105. recited there in the first thirteen verses the second Psal 96. the last is that which we have before us And as the first begins v. 8. the second v. 23. so doth this third follow v. 34. Give thanks unto the Lord for he is good for his mercy endureth for ever and then as in a breviate v. 35 36. the two last verses of it and so 't is evident the Alleluja in the front was not used but left out as being no part but onely the title of the Psalm which by the way teacheth us that in the offices of the Church the titles of the Psalms were not wont to be used in the Jewish Church but designed for other purposes either to signifie the Authour or Occasion or Matter or Kind of the Psalm This being thus cleared of this present Psalm will be in all reason applicable to all those other Psalms which have this form of Alleluja Praise the Lord in the front of them as the Title in every of them and not any part of the Psalm V. 7. At the Sea For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascending but that not very fit to be accorded to the context which speaks of their murmuring at the red sea into which they could not with any propriety be said to ascend And yet herein the Latin and Arabick follow them though they do also truly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mare ascendentes in mare mare rubrum ascending into the sea the red sea But the Syriack departs from them as the Chaldee and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the waters V. 13. They soon forgat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth questionless signifie making haste and if here it did so there is no necessity it should be joyned with the following verb and signifie adverbially for all the ancient Interpreters reade it as a verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made haste say the LXXII citò fecerunt they did suddenly the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack both used for making haste from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in commotion and perturbation And so the sense will best bear they made haste i. e. took it ill that they were not presently brought into the plenty they were promised so after this we see Numb 20.5 that this was their form of expostulation with Moses Wherefore have ye made us to come up out of Aegypt to bring us to this evil place it is no place of seed or figgs or vines or pomegranates the plenty promised them in Canaan and then thus to make haste was to be impatient to stay God's time of giving them this inheritance but because they had it not streight wishing themselves back again in Aegypt And this well agrees to the context they made haste they forgat his works they waited not for his counsel making an opposition betwixt the first and the two last of these they made haste i. e. weighed not considered not what God's purposes or promises concerning them were could not attend the performance of God's promise in his own time went on passionately in pursuit of their plenty which they lookt for and as soon as they descried any difficulty want of water a desart place concluded presently that they were betrayed and should be utterly undone and lost neither remembring what God had formerly done for them by interposition of his power nor waiting with patience till God's time or till concerning their present exigence he should make known his purposes to them This is very agreeable to the notion of this word in Kal for making haste and in Niphal applied to the mind for doing all things rashly inconsiderately praecipitously and so foolishly So Job 5.13 the counsel of the froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hasty inconsiderate we render it is carried headlong So Hab. 1.6 the Chaldeans are called a bitter nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passionate inconsiderate And so for that other passion of fear most opposite to faith or trust in God in which sense that is most true Isa 28.16 he that believeth will not make haste 't is used Isa 35.4 say unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasty or praecipitous in heart i. e. those which because they had not presently what they hoped feared they should never have it for so it follows be strong have some constancy of mind fear not And this seems to be the full importance of the word here their passionate fear and distrust of God's promises because they were not instantly performed made them hasty praecipitous inconsiderate and in that fit of passion they forgat his works V. 15. Leanness For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maciem leanness the LXXII are deemed by some to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure or desire because they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity as if that were set to signifie as much as they could or did desire and this not disagreeable to the story which mentions it in this style Exod. 16.8 The Lord shall give you in the evening flesh to eat and in the morning bread to the full and Psal 78.25 he sent them meat to the full and v. 29. they ate and were well filled for he gave them their own desire they were not estranged from their lusts In this rendring of the LXXII the Syriack and Latin c. agree the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latin saturitatem saturity And without changing the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into any other this probable account may be given of their rendring 'T is known in Physick that upon the ingestion of meats in their quality unwholsome or of two much of those which are healthfull Nature with much violence seeks to discharge it self by the several evacuations upon which follows a suddain and almost incredible dejection of strength and falling away in flesh To this the story Num. 11.20 seems to refer where 't is said that the Quails should come out at their nostrils for that is a symptome not unusual in violent vomitings such as accompany great and dangerous surfeits so that the plague which then befell the Israelites seems to be that affection which Physicians name cholera and is then properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity or surfeit by the LXXII and those translators that follow or accord with them and so not very unfitly set to express that emaciation which was an effect of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or saturity But the Chaldee render it more to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leanness The passage visibly belongs to the immediate consequents in the story of Quails set
those which the dedication or consecration brings into them and causes to dwell in their graven images And so Proclus de Sacrif Mag. mentions it as their common opinion that the Gods were by their favour and help present in their images And therefore the Tyrians fearing that Apollo would forsake them bound his image with golden chains supposing then the God could not depart from them The like did the Athenians imagine when they clipt the wings of the image of Victory and the Sicilians in Cicero de Divin who complain that they had no Gods in their Island because Verres had taken away all their statues and so we know Laban when he had lost his Teraphim tells Jacob Gen. 31.30 that he had stollen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Gods And so of the Golden calf after the feasts of consecration proclamation is made before it These be thy Gods O Israel But this of the animation and inspiriting of images by their rites of consecration being but a deception and fiction of their Priests the Psalmist here discovers it and assures all men that they are as inanimate and senseless after the consecration as before bare silver and gold with images of mouths and â—ars c. but without any power to use any of them and consequently most unable to hear or help their votaries V. 7. Speak they What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be concluded by the context which immediately before had mentioned their having mouths and not speaking Here therefore as there the proper action of the mouth was speech the proper action of the throat or larynx seems to be intended and that is to breath So when Psal 90.9 he saith we consume our days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a vapour i. e. breath of the mouth in winter If it be not this then sure 't is an inarticulate sound contradistinct from speaking So Kimchi and Aben Ezra state it and quote Isa 38.14 where the word is applied to the murmuring of the dove V. 9. Trust thou For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative trust thou the LXXII appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath hoped and so in v. 9 and 10. And so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they of the house of Israel trust And if that were the true reading the sense would well accord in opposition to what went before The idol-worshippers that hope in their gods are most senseless persons lose all their prayers that are poured out to them receive no aid or relief from them but the house of Israel trust in the Lord of heaven make their addresses to him and they receive the benefit of their trusts and prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is their help and their shield he actually defends and assists them when they thus depend on him But the Hebrew reading is to be adhered to and the sense is the same either way The Jewish Arab altering the signification from the imperative paraphraseth and as the house of Israel hath trusted in the Lord because he c. v. 12. so the Lord will be mindfull of us and will bless us c. The Hundred and Sixteenth PSALM The hundred and sixteenth is a gratefull acknowledgment of God's seasonable deliverances and gracious returns to the prayers of his afflicted distressed servant which are to be answered with vows of new obedience and intire affiance in God It is thought to have been composed by David upon his delivery from the rebellion of Absolom after which he immediately had the liberty to return to the sanctuary and publick assembly at Jerusalem v. 14. and 18 and 19. but may possibly and not unfitly belong to the return from the captivity see note a 1. I Love the Lord because he hath heard my voice and my supplications 2. Because he hath inclined his ear unto me therefore will I call upon him as long as I live Paraphrase 1 2. I made my prayer to the Lord the God of heaven that he would in his good time give audience to my cryes which I daily poured out before him that he would at length be graciously pleased to consider my distress When calamities approach or seize upon me I have nothing to apply my self to but my prayers to heaven and those I shall not fail to pour out before God 3. The sorrows of death compassed me and the pains of hell gate hold upon me I found trouble and sorrow 4. Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Paraphrase 3 4. At this time my dangers were very great I was pursued close and incompassed with my enemies who were purposely sent as the messengers of death unto me and having no way of rescue from any humane means I then addrest my self to the over-ruling help and providence of God and to him I humbly and importunately came beseeching this seasonable deliverance from him 5. Gracious is the Lord and righteous yea our God is mercifull Paraphrase 5. And thus I concluded with my self that whatever my pressures were yet God was both mercifull and faithfull and would certainly make good his promised mercy to me 6. The Lord preserveth the simple I was brought low and he helped me Paraphrase 6. That 't was his proper attribute to be the supporter of the weak the reliever of them that are in distress and accordingly so hath he dealt with me in my greatest destitution 7. Return unto thy rest O my soul for the Lord hath dealt bountifully with thee 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling 9. I will walk before the Lord in the land of the living Paraphrase 7 8 9. And now being thus rescued by him and delivered out of the sad condition that incompassed me I have nothing to doe but to serve God in all sincerity and integrity of conversation chearfully and constantly all my days which God shall afford me in this world at the present devoutly return to the Ark the place where God is pleased to presentiate himself and there in great tranquility to celebrate that mercy which hath afforded me this signal deliverance 10. I believed therefore have I spoken I was greatly afflicted 11. I said in my haste All men are liars Paraphrase 10 11. I had a full trust and repose and affiance in God and therefore I did and spake thus When my afflictions were at the greatest see 2 Cor. 4.13 when I was in my flight I was sufficiently convinced that the arm of flesh was unable to yield me any relief Psal 108.12 men might promise and either prove false as those how did that David had most reason to depend on his own son Achitophel c. or impotent there was I know but one sure hold to which it is tolerably
prudent to resort the never-failing omnipotent hand of God and to that I betook my self intirely and from that I received my deliverance 12. What shall I render to the Lord for all his benefits toward me 13. I will take the cup of salvation and call upon the name of the Lord. 14. I will pay my vows unto the Lord now in the presence of all his people 15. Precious in the sight of the Lord is the death of his saints Paraphrase 12 13 14 15. For this and all other the abundant mercies which I have received from God I am now by all obligations concerned to make my most thankfull acknowledgments and to doe it in the solemnest manner in the presence of the whole assembly by way of publick festival blessing and magnifying his holy name that he hath not permitted my enemies to have their will of me that he hath preserved my life and not delivered it up into their hands that he hath kept it as a jewel of his own cabinet as being by me humbly deposited with and intrusted to him And thus he always deals with those that rely and depend on him see note b. on Psal 86. 16. O Lord truly I am thy servant I am thy servant and the son of thy handmaid thou hast loosed my bands 17. I will offer to thee the sacrifice of thanksgiving and will call upon the name of the Lord. 18. I will pay my vows unto the Lord now in the presence of all his people 19. In the courts of the Lord's house in the mids of thee O Jerusalem Praise ye the Lord. Paraphrase 16 17 18 19. O blessed Lord how am I obliged to thee by all the bonds that any ingagement can lay upon me No servant bought with a price or born in a man's house can be more closely bound to him than I who have been rescued from the utmost danger by thee What remains but that I should return to thee the humblest offerings of praise and prayer spend my whole life as a vow'd oblation to thy service render thee all possible praise in the publick assembly in thy sanctuary in the solemnest manner that is possible Blessed be the name of the Lord. Annotations on Psal CXVI V. 1. I love the Lord For the right understanding of the two first verses we must observe one special use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it stands by it self absolutely without any noun after it as here it doth for wishing or desiring So Amos 4.5 for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have desired So Jer. 5.31 my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wished desired it so Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXXII render it in all these places signifies in Greek to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a verb of wishing And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred I wisht that the Lord would hear and so I suppose the LXXII meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desired that not because he will or would hear Accordingly the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wisht that the Lord would hear So the Jewish Arab I desire not but that the Lord would hear my voice and my supplication and that he would hearken unto me when I call in or by reason of what I find or meet with in my days And then v. 2. follows currently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would incline his ear to me the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he would incline his ear to me in conjunction with the former verse Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in my days will I call by days I suppose signifying calamities as Psal 31.12 his day is coming i. e. his distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his calamity saith the Targum So Obad. 12. the day of thy brother is the time of their being carried captive v. 11. So the day of Jerusalem Psal 137.7 So Isa 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his days shall not be removed far his time is come is the time of his contrition saith the Targum The Syriack indeed leave out the ד there as redundant and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the not my day wherein I call him In which also they depart from the Hebrew punctation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without either of those changes the rendring will be most facile I wished or desired that the Lord would hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my voice or perhaps the voice so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred the ד being oft redundant and so both the Syriack and the LXXII understands it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my supplications in the genitive case or by apposition my voice my supplications that he would incline his ear unto me In my days will I invoke or call upon him The rendring these verses in the praeter sense he hath heard he hath inclined is quite contrary to the following verses which mention the distresses as approaching and growing still more and more upon him v. 3 4. To what times this refers and what were those his days must be uncertain and onely matter of conjecture 'T is ordinarily thought to be a Psalm of David and then it most probably belongs to the time of his flight from Absalom to which his haste or speed or flight ver 11. probably determins it and then ver 14 18 19. must refer to his return to the sanctuary at Jerusalem after the quelling of that rebellion and to this as being the most received sense I have set the paraphrase Yet some indications there are which make it probable to have been written after the Captivity and then the days here must be like the day of thy brother and of Jerusalem forementioned denoting the Captivity and so their flight also v. 9. their being carried captive and v. 14 18 19. the celebrating of their return to the service of God in the Temple viz. the Chaldee idiome observable v. 7. in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 12. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Chaldee or Syriack suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is visible V. 13. Cup of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of deliverances for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of redemptions This was either more solemn in the Temple by the Priest or more private in the family The former the drink-offering or strong wine poured out in the holy place Numb 28.7 Of this R. Sol. Jarchi interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will bring the drink-offering of praise which I vowed And to this of the Temple the Praise may most reasonably be