they are consecrated but have really not the least degree of sense or life in them The materials whereof they are made are perfectly inanimate and the artificers carving on them mouths and eyes and ears and noses and hands and feet and throats is not at all available to give them the use or first faculty of language or sight or any other sense or so much as of breath And then they that can carve and work them to this end specially those that can offer their prayers repose their confidences in such inanimate statues are certainly as to any regular use of their faculties as senseless as irrational as any of them act as contrary to all reasonable or animal rules as meer images would doe if they were supposable to doe any thing 9. O Israel trust thou in the Lord he is their help and their shield Paraphrase 9. Whilst those the best gods that other nations acknowledge are thus perfectly impotent the God of Israel is a God of goodness and of power as able as willing to relieve them that trust in him O let all that are admitted to the honour of being own'd as his people confidently rely and repose their trust in him 10. O house of Aaron trust in the Lord he is their help and their shield Paraphrase 10. And above all those especially that draw nigh to him wait on his altar officiate in his divine service are in peculiar manner obliged to offer up their prayers and repose their affiance in him who hath promised to be present and assistent to them as those which are his proxies and commissioners upon earth to intercede betwixt God and man in things belonging to God 11. Ye that fear the Lord trust in the Lord he is their help and their shield Paraphrase 11. And the same is the duty or rather privilege of all faithfull servants of God to repose their whole trust in him as one that will be sure never to fail them nor forsake them 12. The Lord hath been mindfull of us he will bless us he will bless the house of Israel he will bless the house of Aaron Paraphrase 12. Of this we have had many experiences in the several acts of his power and mercy toward us and each of those is a pawn and ingagement to secure us of the continuance of the like both to our Church and State Temple and People whensoever we have need of it 13. He will bless them that fear the Lord both small and great Paraphrase 13. And the same will he not fail to doe to all true servants of his of what condition soever they are in this world the greatest Prince shall not have any privilege herein above the meanest peasant 14. The Lord shall increase you more and more you and your children Paraphrase 14. And the same blessings which he bestoweth on such he will continue and intail upon their posterity 15. Ye are the blessed of the Lord which made heaven and earth Paraphrase 15. This is a prerogative indeed wherein the pious man infinitely exceeds and surpasses all other men in the world that he and his family and all that come from him are the peculiar province and care of the Creator of all the world and what blessing is there that they may not confidently expect and depend on by that tenure 16. The heavens even the heavens are the Lords but the earth hath he given to the children of men Paraphrase 16. The highest heavens hath God provided for his own palace and court of residence but the other part of the Universe the inferiour globe of earth and air and sea hath he given to man to have the dominion and use of the creatures that are therein 17. The dead praise not the Lord neither any that go down into silence 18. But we will bless the Lord from this time forth and for evermore Praise the Lord. Paraphrase 17 18. And to this vast bounty of his what praises and acknowledgments of ours can ever bear any proportion The most we can doe in discharge of this duty is to bless and serve him constantly whilst we live here and when we are gone off from this scene where this service is performed to him and our bodies laid in their graves where there is nothing but silence no power or opportunities of serving or magnifying God any longer to leave it as a legacy to our posterity through all successions unto the end of the world that they may supply our defects and sing continual Hosanna's and Hallelujah's to him for ever Annotations on Psal CXV V. 1. Not unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred not with us in the notion wherein that is said to be with us which we have or is in our power as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.25 who is with me or whom have I in heaven and Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me or I have enough V. 4. Idols The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally grievances and 't is usually observed that the Jews imposed names of ill omen on the heathen Deities so the feasts dedicated to them in their idiome are proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious signifies also by Metonymy to form or frame any thing very diligently applied to God's framing of us Job 10.8 and to enemies distorting and depraving others words Psal 56.5 And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the simulacra idols or Images of the Gentiles which being consecrated by their Priests and thereby thought to be animated by those whose images they are thenceforth are worshipped as Gods So when 2 Sam. 5.21 we reade that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images 1 Chron. 14.12 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens received from Trismegistus that the simulacra or statues were the bodies of their Gods which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to joyn themselves as souls and so animate and inliven those dead organs to assume and inhabit them So saith Minutius Isti impuri spiritus sub statuis imaginibus consecratis delitescunt those impure spirits lie hid under the consecrated statues or images and again rapiunt ad se daemonia omnem spiritum immundum per consecrationis obligamentum they catch and force to them the devils and every unclean spirit by the band of consecration the spirits are supposed to be annext and bound to them by their magical rites and ceremonies So Arnobius cont Gent. l. 6. Eos ipsos in his signis colitis quos dedicatio infert sacra fabrilibus efficit inhabitare simulacris the heathens in the images worship
Paraphrase 1 2 3. It is now a season of singing most solemn praises and making the most humble acknowledgments unto God for all his goodness and mercy and grace afforded us O let all his faithfull servants those especially whose office it is to wait at his altar joyn ardently and uniformly in the performance of so joyous and pleasant a duty 4. For the Lord hath chosen Jacob to himself and Israel for his peculiar treasure Paraphrase 4. And two things especially are to be the ingredients in our lands First that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world that of being his own special care and charge whom he hath peculiarly chosen and espoused to pour out his liberalities among us 5. For I know that the Lord is great and that our Lord is above all Gods Paraphrase 5. Secondly that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities which are worshipped by other nations 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and in all deep places Paraphrase 6. The latter of these is evident in the works of his creation and preservation all that is or ever was in the several parts of the universe the heavens and earth and ocean being at first produced and ever since continued by this power of his 7. He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the rain he bringeth the wind out of his treasuries Paraphrase 7. All the vapours that ascend from any part of this lower world are drawn up by means which he in his wisedom hath appointed for that work and out of them he frameth in the air meteors of diverse kinds clouds that dissolve in rain and flashes of lightning which often accompany that rain and yet neither dry up that nor are quencht by it a work of his wonderfull managery and then the most boisterous winds which no man can imagin whence they come or whither they go but onely that they are laid up by God in some unknown receptacle and from thence brought forth when or for what uses he pleaseth 8. Who smote the first born of Aegypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and upon all his servants Paraphrase 8 9. And this omnipotent power of his was he pleased to interpose for us in bringing our ancestours out of Aegypt after he had shewed forth many prodigies of judgments upon the King and all the people of Aegypt at length causing a sad lamentation through the whole land by killing every first-born both of Pharaoh the King and of all other the greatest and meanest inhabitants and extending the stroke even to the first-born of cattel by which act of severity upon them they were perswaded to dismiss the people out of their land 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Basan and all the Kingdoms of Canaan 12. And gave their land for an heritage an heritage unto Israel his people Paraphrase 10 11 12. So again did he magnifie his transcendent controlling power in subduing those gyantly Kings and people Sinon and the Amorites Numb 21.24 and Og the King of Basan and his army v. 34 35. and the whole Kingdom of Canaan the Kings and all their cities Numb 21.3 whom by no power of their own but by God's delivering them into their hands v. 2. they utterly destroyed And having thus evidenced his power which was the latter thing mentioned v. 5. he also magnified his mercy to us which was the former thing v. 4. to which the Psalmist goes back after the Scripture style see note on Matt. 7. b. in giving us this whole land of Canaan a fruitfull and pleasant land for us and our posterity to injoy by his divine gift as if it had descended to us from our fathers 13. Thy name O God endureth for ever and thy memorial O Lord throughout all generations 14. For the Lord will judge his people and he will repent himself concerning his servants Paraphrase 13 14. Thus are the power and boâ—ty of our God magnified toward us and we obliged never to forget either of them but commemorate them to all ages For though God for our sins doth sometimes justly permit us to be opprest and disturbed by our enemies yet such is his goodness and mercy to us still that upon our returning and repenting he is pleased to return and repent also to pardon our sins to take our parts and avenge us on our enemies See Deut. 32.36 15. The Idols of the heathen are silver and gold the work of mens hands 16. They have mouths but they speak not eyes have they but they see not 17. They have ears but they hear not neither is there any breath in their mouths 18. They that make them are like unto them and so is every man that trusteth in them Paraphrase 15 16 17 18. On the other side the gods of the heathen world v. 5. are all but lifeless inâ—nimate images see Psal 115 4 5 c. not able to afford the least aid to any of their â—otaries A sad reproach that to all those that first make and then pray to and expect assistance from them and an argument that they are but a sort of stocks and stones and images themselves that can believe in or hope for good from such senseless pictures of men whom they worship for Gods 19. Bless the Lord O house of Israel bless the Lord O house of Aaron 20. Bless the Lord O house of Levi ye that fear the Lord bless the Lord. 21. Blessed be the Lord out of Zion which dwelleth in Jerusalem Praise ye the Lord. Paraphrase 19 20 21. And the sadder the condition is of such worshippers of all the gentile world which is thus infatuated the more are we of Israel obliged to bless and magnifie the Lord of heaven if it be but for that blessing bestowed so graciously and happily upon us of rescuing us out of the blindness and sottishness and utter darkness which possesseth the hearts of the far greater part of the world And on this account as also for all other his mercies it is the special duty of this whole nation thus assumed by him to be his people but especially the Priests and Levites and all his faithfull servants whom he hath yet more obliged separated them from the rest of this people and assumed them yet nearer to himself to bless and praise and magnifie his holy and glorious name to assemble together at the place of his solemn worship the place where he is pleased in a most special manner to reside and presentiate and exhibit himself unto them that address themselves to him there and there to sing continual Hosannahs and Hallelujahs to him
good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us in which respect those words Rom. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises of the fathers may reasonably be thought to refer to these words in this Psalm the making good of God's mercy to us being as in words so in sense parallel to confirming the promises to the Fathers and the truth of the Lord endureth for ever i. e. God's fidelity which consists in an exact performance of his promise endureth to the end of the world because though the Jews for their unbelief were cut off yet the Gentiles the seed of Abraham's faith were grafted in and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles at the time of the Jews obduration and apostasie Thus much is manifest yet perhaps it may be farther observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God is the known title of the Messias Isa 9.6 For though the late Jews have endeavoured to interpret that place of Hezekiah whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names Talmud tract Sanhedr c. Chelek yet the Targum and others have resolved it to belong to the Messiah and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God Act. 2.33 the Incarnation is shewing strength with God's arm Luk. 1.51 and the Angel that brings the news of it and as the Jews tell us hath his name correspondent to the imployment he manages is Gabriel from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong And so above all the power was remarkable in his Resurrection which was wrought by God's right hand Act. 2.33 and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows is taken notice of to be another of the names of the Messiah and the Midrasch Tehillim observes that that word comprehends all the letters in the Alphabet × the first מ the middlemost and ת the last as Rev. 1.8 he is called Alpha and Omega the first and the last the beginning and the end The Hundred and Eighteenth PSALM The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom after the Ark was brought to Jerusalem as may be conjectured from ver 19 20 26 27. and was probably appointed to be sung at the Feast of Tabernacles v. 15. some parts of it in the person of the people and others by way of alternation in the person of the King himself the most joyfull solemnity in the whole year as about which time the armies returned home from the field and Hosanna v. 25. the acclamation then used of course though no extraordinary accident had happened It is applied both by our Saviour Matt. 21.42 and by S. Peter 1 Pet. 2.4 to Christ the Son of David as by his ascension he was installed to be the King and so the head corner stone of the Church and it is therefore made up of lauds and praises to God for all his mercies 1. O Give thanks unto the Lord for he is good because his mercy endureth for ever 2. Let Israel now confess that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that fear the Lord say that his mercy endureth for ever Paraphrase 1 2 3 4. It is now a fit season for all people and Priests especially for all truly pious men the most concerned and interessed persons to laud and magnifie the great goodness and constant mercies of God toward us let all therefore joyn uniformly in the performance of it 5. I called unto the Lord in distress the Lord answered me and set me in a large place Paraphrase 5. When I was brought into great distress may David now say I addrest my prayers to God for deliverance and he presently sent me a most seasonable relief 6. The Lord is on my side I will not fear what man can doe unto me Paraphrase 6. And having God to take my part I have no reason to apprehend the power or malice of man whatsoever it is 7. The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Paraphrase 7. As long as he is on my side to support and assist me I shall not fear to meet an whole host of enemies 8. It is better to trust in the Lord than to put any confidence in man 9. It is better to trust in the Lord than to put any confidence in Princes Paraphrase 8 9. He that reposeth his whole trust in God hath thereby a far better security than all the Princes or men in the world can yield him 10. All nations compassed me about but in the name of the Lord will I destroy them 11. They compassed me about yea they compassed me about but in the name of the Lord I will destroy them Paraphrase 10 11. Let all the men and nations in the world begirt me never so close and leave me no way in humane sight for mine escape and relief yet I have my confidence in God and being thus fortified with ammunition and auxiliaries from heaven I shall make no doubt to repell and destroy them all 12. They compassed me about like bees they are quenched as the fire of thorns for in the name of the Lord I will destroy them Paraphrase 12. Let them swarm about me as thick as bees seise on me with the same violence that the fire doth upon chaff or thorns which it presently sets a flaming and consumes yet being thus armed as I am with a full trust and reliance on the omnipotent power of God I shall escape their fury and cut them off in stead of being destroyed by them 13. Thou hast thrust fore at me that I might fall but the Lord helped me Paraphrase 13. Mine enemies violence was so great that I had no power to resist it but was just ready to fall and sink under it and just then when my distress was greatest God interposed for my relief 14. The Lord is my strength and my song and is become my salvation Paraphrase 14. On him have I always depended as my onely support him have I always acknowledged and praised and exprest my confidence in him and accordingly now in time of my want he hath rescued me and set me in perfect safety 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doeth valiantly 16. The right hand of the Lord is exalted the right hand of the Lord doeth valiantly Paraphrase 15 16. And thus it is with all that adhere stedfastly to their obedience to and trust in God their whole
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
Joseph and Benjamin to bless the people on the one and Reuben Gad Dan Asher Zabulon and Napthali on the other to curse six on one side and six on to'ther And being thus found so long before and so long after this time 't is the less to be doubted but it was practised now at the bringing of the Ark to Sion To which purpose 't is farther to be observed from Psal 48. written for the removal of the Arke and beginning with the solemn form Let God arise c. prescribed in the law for that occasion Num. 10.36 that the manner of this Procession is thus described v. 24. They see thy goings O God the goings of my God and King in the Sanctuary The singers went before the players on Instruments followed after amongst them were the Damsels playing upon the timbrels One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company or chorus of vocall Musick went before the Ark the other of Instrumental of all kinds followed it Whereon it follows Bless ye the Lord in the Congregations in the plural these two companies And then it cannot be improbable that as Neh. 12.40 So stood the two companies in the house of the Lord so here at the entry of the Ark into Sion these two chori should be drawn up at the gates on each side of it and so stand and the first be supposed to begin with the three first verses of this Psalm The earth is the Lords c. Who shall ascend c. to which the other answered in the three following He that hath clean hands c. Then the first resuming their turn in the seventh verse Lift up your heads c. the other answered in part of the eighth Who is the King of glory then the former answering The Lord strong and mighty the Lord mighty in battel The other resumes again Lift up your heads c. And then the first asking the question Who is c. the second concludes The Lord of hosts he is the King of Glory The Twenty Fifth PSALM A Psalm of David Paraphrase The Twenty Fifth Psalm composed by David in some time of distress is a divine mixture of Prayer for pardon of sin and deliverance from evil and also of meditation of Gods gracious dealings with his servants 1. Unto thee O Lord do I lift up my soul Paraphrase 1. O Lord I have none but thee to whom to address my prayers in times of distress to thee therefore I come with the tribute of an humble heart the offering of a devout soul be thou pleased to accept it from me 2. O my God I trust in thee let me not be ashamed let not mine enemies triumph over me Paraphrase 2. In thee O my gracious God do I repose all my confidence O let me not be left destitute or forsaken by thee let not my adversaries have occasion to rejoyce and deride me as one that have been disappointed or frustrated in my dependences on thee 3. Yea let none that wait on thee be ashamed let them be ashamed that transgress without cause Paraphrase 3. Yea let all those that rely and depend on thee be constantly owned by thee let not any man that hath reposed his whole trust in thee find himself disappointed Let that be the fate of treacherous perfidious persons those that rely on their own ungodly policies let them miscarry and be disappointed of their hopes and so appear ridiculous among men The only way that may most probably work reformation in them Psal 83.16 4. Shew me thy wayes O Lord teach me thy paths Paraphrase 4. O Lord be thou pleased by thy special grace to direct me in the performance of all that may be acceptable in thy sight 5. Lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day Paraphrase 5. Preserve me from all straying and wandring out of the right way On thee I depend for this and every minute look up to thee for the directions and support of thy good spirit 6. Remember O Lord thy tender mercies and thy loving kindness for they have been ever of old Paraphrase 6. Lord thou hast allwayes abounded to thy servants in compassion and bounty relieved the distrest and plentifully supplyed all wants to those that have addrest their prayers to thee Be thou pleased at this time thus in mercy to deal with me 7. Remember not the sins of my youth nor my transgressions According to thy mercy remember me for thy goodness sake O Lord. Paraphrase 7. Lord the sins of my younger dayes are many the breaches innumerable wherewith I have ignorantly or foolishly for want of knowledge or consideration offended against thee Lay them not I beseech thee to my charge but of thine own free mercy and compassion to a wretched sinner be thou pleased to be reconciled to me O Lord. 8. Good and upright is the Lord therefore will he teach sinners in the way Paraphrase 8. It is an act of the great purity and justice and rectitude of God to direct and assist toward the wayes of virtue all those that are by error and weakness fallen away and departed from it and timely to reduce them to good life 9. The meek will he guide in judgment and the meek will he teach his way Paraphrase 9. Those that are truly humbled before him for their sins and failings and de voutly address to him for pardon and grace he will never fall to allow them his assistance and direction in the wayes of virtue 10. All the paths of the Lord are mercy and truth unto such as keep his Covenant and his testimonies Paraphrase 10. God will never fail either in mercy or fidelity any man that walks diligently and industriously in obedience to him The pardon and the grace that he hath promised to such the pardon of all their frailties and the donation of sufficient strength to support their weakness shall never fall to be performed to them that remain thus faithful to him 11. For thy names sake O Lord pardon my iniquity for it is great Paraphrase 11. I have many wayes greatly sinned against thee and have no ground of hope for mercy but only from thy free abundant pardon which I know exceedeth my sins and for which I am the more abundantly qualified by how much my state is more sadly miserable without the interposition of this mercy On that only account therefore of thy free pardon to the greatest so they be truly penitent sinners I beseech thee to be reconciled unto me who unfeignedly repent and return to thee 12. What man is he that feareth the Lord Him shall he teach in the way that he shall chuse Paraphrase 12. Where the fear of God is planted truly in the heart there God will not fall of his directions and illuminations but will certainly afford him knowledge what will be acceptable in his fight 13. His soul shall dwell at ease and his seed shall inherit
must be acknowledged to have some obscurity in them V. 16. Desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus one oft used for unigenitus an onely son doth also signifie a solitary and desolate person so Psal 68.6 God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families i. e. gives them children that had none So Psal 22.20 deliver my soul from the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my onely one i. e. my soul which is now left destitute from the power of the dog and so here as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted which is added to it Yet have the LXXII rendred it in the other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten and so the Arabick onely son But the Latine more to the letter unicus pauper sum ego I am alone and poor V. 21. Integrity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess in the abstract and singular the LXXII read in the concret◠and the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck or adhered to me as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit to be bound up in league with any But the Chaldee render it clearly Perfectness and uprightness shall preserve me And thus also 't is capable of two sences one in relation to himself the other to God If it refer to David himself then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred simplicity that ingredient in Jacobs character as that is somewhat inferior to goodness which v. 8. is joyned with uprightness and both spoken of God besides whom none is good in that sense as Christ saith But it may not unfitly refer to God and then it will signifie perfectness in the highest degree and as that denotes the greatest goodness and mercy as when Christ saith be you perfect as your Father in heaven is perfect Mat. 5.48 't is Luk. 6.36 be ye merciful as your heavenly Father is merciful and then as Psal 23.6 we have Surely goodness and mercy shall follow me all the days of my life referring questionless to Gods goodness c. so here it may well be Perfectness and uprightness i. e. Gods perfectness and uprightness his mercy in promising his fidelity in performing shall preserve me The Twenty Sixth PSALM A Psalm of David Paraphrase The Twenty Sixth Psam was composed by David as an appeal to God to vindicate his integrity and deliver him from his enemies 1. Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Paraphrase 1. To thee O Lord I appeal for patronage and relief and to qualifie my self for so great a dignity am able only to say this for my self 1. That I have not injured them that invade me nor by any other wilful prevarication from my duty forfeited thy protection 2. That I have constantly and immutably reposed my full trust and dependance on thee my only helper 2. Examine me O Lord and prove me try my reins and my heart Paraphrase 2. For these two I humbly offer my self to thy divine most exact inspection and examination even of my most inward thoughts and if thou seest good to thy casting me even into the furnace of affliction for the approving my sincerity herein 3. For thy loving-kindness is before mine eyes and I have walked in thy truth Paraphrase 3. What ever thy trials are this thou wilt certainly find that I have never failed to meditate on delight in and repose all my trust in thy mercies and that I have sincerely performed obedience to all thy commandments 4. I have not sat with vain persons neither will I go in with dissemblers Paraphrase 4. My conversation hath not been tainted with the evil examples of the world I have not been guilty either of falseness or treachery or any manner of base unworthy dealing 5. I have hated the congregation of evil doers and will not sit with the wicked Paraphrase 5. On the contrary I have detested and abhorred all assemblies of those that design such things and constantly eschewed entring into any of their consultations 6. I will wash mine hands in innocency so will I compass thine altar O Lord. Paraphrase 6. I have indeavoured daily so to prefere my thoughts and actions from all impurity that I might be duly qualified to offer my oblations to thee with confidence to be accepted of thee 7. That I may publish with the voice of thanksgiving and tell of all thy wondrous works Paraphrase 7. To proclaim to all men in the solemnest manner thy abundant rich mercies to those that keep close to thee 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Paraphrase 8. O what a pleasure hath it alwayes been to me to come and offer up my prayers before the Ark the place where thou art graciously pleased to presentiate and exhibite thy self 9. Gather not my soul with sinners nor my life with bloody Men. Paraphrase 9. This I hope may be ground of assurance to me that thou wilt not deal with me as with wicked and bloody men that thou wilt not permit me to fall under their fate to perish as they do 10. In whose hand is mischief and their right hand is full of bribes Paraphrase 10. Who design and consult and contrive nothing but injustice and spare no liberalities that may be useful toward that end 11. But as for me I will walk in mine integrity Redeem me and be merciful unto me Paraphrase 11. Out of such mens power and malice be thou pleased to rescue me who have never yet forfeited mine integrity 12. My foot standeth in an even place in the congregation will I bless the Lord. Paraphrase 12. I am constant and steady in my adherence and relyance on thee thou I know wilt support me and I will make my most solemn acknowledgments of it to thee Or And now what have I to do but to offer sacrifice to thee and bless and praise thee for ever in the publick assembly Annotations on Psalm XXVI V. 1. Slide The only difficulty in this verse is in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip to totter to be shaken or moved to be ready to fall inconstant or not able to stand And it may be applyed either to the subject matter of his hope that he shall not be cast down by his enemies forsaken by God and that look't on as a reward of his hope and so our English understands it and accordingly infers it with the illative therefore Or else it may be applyed to the hope it self or David hoping and then it signifies the constancy of his unshaken hope that
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
〈◊〉 thou hast afforded strength to my beauty made my splendor or prosperous state v. 7. firm and durable which may probably enough be the intire meaning of the phrase without referring to the Ark yet was it not amiss to mention the other in the Paraphrase as the means of his conceived safety V. 10. Hear For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear thou the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath heard and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been and so convert the petition of David into a report of Gods having granted it which is the subject of the next verse V. 11. Dancing From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or hollow musical instrument ordinarily used in singing or dancing and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for dancing So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into dancing and so the Interlinear and though the copy of the LXXII antiently as well as now read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into joy and so is followed by the Latine Syriack and Arabick yet the conjecture of our learned Country-man Mr. Nic. Fuller is very probable that their original reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dancing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gladness the Hebrew word thus exacting and the conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and lamentation not unfitly agreeing thereto for to that is opposed and properly succeedeth dancing see Matth. 9.17 To this is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast opened my sackcloth For in time of mourning the manner was to gird it on so 2 Sam. 3.3 Rend your clothes and gird you with sackcloth Joel 1.13 Gird your selves and lament and so Isa 32.11 gird upon your loyns In stead of that melancholy cincture gladness here becomes a cincture as if sorrow like a conquered enemy were to be carried in triumph adding to the glory of the victory and taken in as an ingredient in our joy V. 12. My glory What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is somewhat uncertain The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable of the earth that they may praise thee the Syriack read it as after the verb of the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing to thee glory but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my glory may sing and so the Latine Arabick and Aethiopick in the notion of glory for the tongue or heart of man praising God as elsewhere and here the context directs to interpret it The Thirty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirty First Psalm is an excellent mixture of prayer and praises and constant affiance in God it was composed by David and committed to the Prefect of his Musick 1. In thee O Lord do I put my trust let me never be ashamed deliver me in thy righteousness Paraphrase 1. O blessed Lord I place my whole affiance and confidence in thee do not thou forsake and disappoint me but make good thy promised mercies and deliverances unto me 2. Bow down thine ear to me deliver me speedily be thou my strong rock for an house of defence to save me Paraphrase 2. Receive my prayer and hasten to my relief be thou to me as a fortress and place of refuge whereto I may confidently resort and find safety 3. For thou art my rock and my fortress therefore for thy names sake lead me and guide me Paraphrase 3. And such indeed have I constantly experimented thee to be whensoever I have made my applications to thee thou hast succoured and secured me and so I do not doubt thou wilt still continue to do and though I have no title of claim thereto but only thy free mercy and most gracious promise direct and conduct me in all my ways 4. Pull me out of the net that they have laid privily for me for thou art my strength Paraphrase 4. Rescue me I pray thee out of the mischief that is treacherously prepared and designed against me for thou art my only helper 5. Into thy hand I commend my spirit thou hast redeemed me O Lord God of truth Paraphrase 5. To thee I offer up my very soul that part which alone is worth thy having to thee I give it in pledge as to one that having already wrought so many deliverances for me hast obliged me to be wholly thine and withal ingaged thy self by those pawns of thy goodness to do the like again in all my necessities 6. I have hated them that regard lying vanities but I trust in the Lord. Paraphrase 6. I detest all the Gentile practices of consulting auguries and divinations which alas never stand them in any stead deceive and frustrate their confidences All my addresses shall be made to thee O Lord and in thee will I repose all my confidence 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble thou hast known my soul in adversities Paraphrase 7. All my delight and joy shall be in recounting thy continual goodness toward me how thou hast regard to my necessities and owned me and relieved me in my lowest condition 8. And hast not shut me up into the hand of the enemy thou hast set my feet in a large room Paraphrase 8. And not delivered me up into the power and malice of my adversaries but as yet preserved me in a state of liberty 9. Have mercy upon me O Lord for I am in trouble my eye is consumed with grief yea my soul and my belly Paraphrase 9. Yet are not my troubles at an end O Lord I have long waited for rest but have not yet attained to it This is very grievous unto me painful to my soul my sensitive faculty and to my bowels the seat of those affections and of most accurate sense O be thou graciously pleased to look upon me 10. For my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed Paraphrase 10. For the continual distresses and troubles wherewith I have been exercised have even exhausted me thy punishments for my sins have brought me very low I am ready to sink and fail under them 11. I was a reproach among all my enemies but especially among my neighbours and a fear to mine acquaintance they that did see me without fled from me Paraphrase 11. My enemies scoff at me and so also do my friends in a great degree seeing me after all my confidence to continue thus helpless This makes them from whom I have most reason to expect relief to be afraid to afford me any and so I am avoided and left destitute by all men 12. I am forgotten as a dead man out of mind I am like a broken vessel Paraphrase 12. I am no more considered or cared for by them than as a
gracious methods but still resist and stand out impenitently in their sins 't is in all reason to be expected from his justice that he shall pour out his vengeance upon these stout presumptuous sinners heads and destroy them utterly And thus shall it befall those that hold out against the Messias when the Apostles after his resurrection shall with the conviction which that brought and the miraculous power shed on them by the holy Ghost preach the Gospel to his crucifiers and call them to repentance for then upon their persisting in their obstinacy their utter destruction is to be look't for 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea Paraphrase 22. The Lord hath promised now to repeat among us all his glorious acts to do as great things command as signal deliverances and victories for Jerusalem as were wrought in Batanea or the Red-sea And all this but an essay of the deliverance of the Messias from the very power of the grave consequent to which is our resurrection as also of the spiritual deliverance wrought for Christians from the power of sin and satan 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same Paraphrase 23. The blood of thy enemies shed in such abundance that thy dogs shall lap and drink it shall be the sea in which thou shalt pass and that red without a figure And proportionably shall be the destructions on the enemies of Christ and Christians in the age of the Messias 24. They have seen thy goings O God even the goings of my God my King in the sanctuary Paraphrase 24. After the coming out from Egypt and delivery of the Law by the ministry of whole hosts of Angels the Ark and the Tabernacle being built constantly marched before them in all their journeyings with a procession of like solemnity though performed by meaner persons an host though not of heavenly officers and so conducted them to the place of their promised rest Numb 10.35 and with it God himself went as a King before them to rule and guide and protect them And so shall Christ by his grace by his word and his sacraments when he is in heaven 25. The singers went before and the players on instruments followed after amongst them were the damsels playing with timbrels Paraphrase 25. And the going up of the Ark was very solemn with voices and instruments of Musick both which were committed to the Levites care and the pious women accompanied and bare their part in the quire And so when Christ is gone up to heaven the Apostles shall celebrate and promulgate it to all the world and Mary Magdalen and other women witnesses thereof shall affectionately joyn with them indivulging it 26. Bless ye God in the congregation even the Lord from the fountain of Israel Paraphrase 26. And all the people of Israel all that are come forth from out of the waters of Judah Isai 48.1 excited and called upon the other to magnifie the Name of the Lord As all Christians shall be obliged solemnly to magnifie the Name of the Messias and to that end frequently to assemble together 27. There is little Benjamin with their rulers the princes of Judah and their counsel the princes of Zabulon and the princes of Naphtali Paraphrase 27. Particularly the two royal tribes 1. that of Benjamin from which the first King sprang â— that of Judah from which the second and the two learned tribes Zabulon and Naphtali And we may note that the Kingdom of the Messiah should at length be submitted to by all the Potentates and learned men in the world 28. Thy God hath commanded thy strength strengthen O God that which thou hast wrought for us Paraphrase 28. Thus is it meerly the work of Gods presence noted by the Ark assistance and providence that we have thus been enabled to subdue our enemies and get possession of this good land and so the grace of Christ by which sin and Satan shall be weakned and subdued Lord do thou continue this thy power and goodness and go through with and confirm this work of mercy which thou hast begun and thus far advanced in us 29. Because of thy temple at Jerusalem shall Kings bring presents unto thee Paraphrase 29. And then as thy donatives have been imparted to the very heathen enemies of God v. 18. so by way of return shall the heathen nations and princes come in to the acknowledgement and worship of thee and bring sacrifice and oblations to thy Temple the Queen of Shebah personally the Asiatick Princes and Roman Emperors by their offerings And in like manner the heathen world and the greatest Princes thereof shall imbrace and accept the faith of Christ 30. Rebuke the company of spear-men the multitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in war Paraphrase 30. And those that hold out and trust in their military strength tyrannizing and oppressing and subduing all their neighbour nations and out of an insatiate desire of wealth have they never so much will have more and use all violence and war to that purpose Jam. 4.2 these wilt thou severely punish and destroy And so shall Christ the greatness of heathen Rome which having attained to the Empire of the world and to the greatest wealth imaginable shall be subdued and destroyed by the Goths c. and so the Empire subjected to Christianity in Constantine's time see Rev. 17. and 18. 31. Princes shall come out of Aegypt Aethiopia shall soon stretch out her hands unto God Paraphrase 31. And by this means shall many other heathen nations Egyptians and Ethiopians c. be induced to come in as Proselytes and imbrace the law of God and offer up their prayers in his Temple And so when heathen Rome is subdued to the faith of Christ the other nations that depend on that Empire shall receive it also 32. Sing unto God ye kingdoms of the earth O sing praises unto the Lord. Selah Paraphrase 32. And Jerusalem shall be an house of prayer to all nations and this shall be just matter of the most solemn triumphant joy to all the people in the world all due and to be acknowledged to the God of heaven 33. To him that rideth upon the heaven of heavens which were of old loe he doth send out his voice and that a mighty voice Paraphrase 33. To that God that descended and spake to Moses of old out of the cloud on Mount Sinai with such thunder as made them all to tremble see note on Psal 148. a. and will more clearly reveal his will in the fulness of time by the voice of his own Son incarnate and by the preaching of the Apostles to all the world 34. Ascribe ye strength unto God his excellency is
therein i. e. among the people as an exhibition of Gods special presence among them who is said to be present where his Angels appear as oft they did among that people at the giving the Law in conducting them as by a cloud and in the supplying of their wants on special occasions V. 11. Those that published it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good news is certainly in the foeminine gender and so must belong to the women who were wont to celebrate victories or any kind of good news with singing and Musick Thus after the coming of Israel out of Egypt Exod. 15.20 21. Miriam the Prophetess the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances and Miriam answered them sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea This therefore in all reason must be the literal notation of the verse and accordingly Gods giving the word is his affording those victories that matter of triumph and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Israelites and not as the Chaldee surmises the publishing the Law by Moses and Aaron but hath a farther completion in the resurrection of Christ All the difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the notion of the dative or the genitive case If in the genitive case then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred company great was the company of the women that thus sang as indeed all the women all the female quire or congregation solemnly came out and joyned in these songs of victory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an host is oft taken for the congregation or assembly in the service of God But it may also be in the dative and then the whole verse runs thus God gave the word to the female nuntios of the great army the men of Israel being the great army and the women the singers of their victories and thus the learned Castellio understands it Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis The Lord shall afford matter of triumphant song to the women the nuntios of the great army And thus the LXXII may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God shall give the word or matter to the women that Evangelize to or for the great army i. e. which supply the office of praecones thereto in proclaming their victories though 't is certain the Latine that render it virtute multa by much virtue did not thus understand it V. 12. Fly apace This v. 12. is most unhappily transformed both by the LXXII and vulgar Latine so that 't is not possible to make any tolerable sense of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex virtutum dilecti dilecti speciei domus dividere spolia The occasions of their misrendring are discernible For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugit they deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation or woman inhabitant from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit they read it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchritude which latter if it had been rendred in the nominative case the beauty of the house divideth the spoil it might have had some sense meaning by the beauty of the house the woman in it as the Syriack seems to have taken it But the Chaldee for the inhabitress of the house renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the congregation of Israel V. 13. Pots What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is very uncertain The Jewish Arab as Solomon Jarchi also read it in that notion of limites bounds or ways or paths wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 5.16 which we there render sheepfolds but the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounds in the divisions of the way the Syriack and Arabick paths and ways and to this notion it is imputable that the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritances portions because mens portions of land or possessions were thus severed from other mens by such boundaries The same word we have again Gen. 49.14 where though we read couching between two burthens yet the Chaldee and Syriack accord in the former notion for ways and bounds and in that is there a fit character of Issachar as a merchant and trafficker in the world that he is as a strong ass lying down between the two ways as being weary with hard travail and able to go no farther And if thus it be rendred here it will be significant enough to express a woful forlorn condition to lye down betwixt the bounds i. e. in the high ways But it is here by most thought to signifie somewhat belonging to pots and may be very probably the same that the Arabs call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athaphi stones set in a chimny for the pot to rest on the pots being without legs Of these the Arabians had three and the third being commonly to them in the desert some fast piece of a rock or the like behind the pot as in a chimney the back of the chimney it self and that not looked on as distinct from the chimney the other two at the sides which were loose might fitly be here exprest in the dual number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the lying between these will betoken a very low squalid condition as in the ashes or amidst the soot and filth of the chimney And this I suppose the meaning of those that render it tripodes or chytropodes or uneini or cremathrae all belonging to this one end of setting pots over the fire which having no legs were thus upheld by this supply of stones or broken bricks on each side These two rendrings may seem somewhat distant and yet considering that the Termini or bounds in divisions of ways were but heaps of stones or broken bricks or rabbish the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies these may well signifie these supporters of the pots also in respect of the matter of them being such stones or broken bricks and accordingly the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used to render it is by Sionita rendred scobes brickbats and that is all one with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the usual change of ת into ש and both may well be as I conceive from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of contundere and confringere to break in pieces To this also the Chaldee here agree which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concussit or projeci◠broken bricks or rubbish that are thrown away From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is
him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were not faithful in his Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best begin Yet he being merciful or compassionate forgave their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembred that they were but flesh And then here is a full and excellent description of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering to a provoking nation not cutting them off presently in every of their rebellions because if he doth thus there is a total dispatch or end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animal spirit or breath in their nostrils being once taken away returneth not again but often chastising them destroying some for their murmurings and provocations and upon the but seeming reformation of the rest though he see it be not sincere yet interposing mercy and compassion not proceeding to utter destruction of them but still giving them time to repent sincerely at least permitting them to live and beget others that may be more tractable and obedient and capable of the promised Canaan And this exactly was the course taken by God with the people of Israel punishing the provokers and not permitting any of them to come into Canaan but yet taking them away by such degrees that their sons came up in their steads and at length possest that which was justly denied their Fathers V. 45. Divers sorts of flies From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Exod. 8.21 and Psal 105.31 the title of one of the plagues that fell on the Egyptians and it is not certain what is meant by it The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mixture of living creatures of the wood the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixture from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit which the interpreter rendring muscas caninas did certainly but divine and take his rendring of the Syriack from the LXXII For thus do our copies of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dog-fly or terrible bitting fly But S. Jerome ad Suniam Fretellam saith it is to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Latine hath coenomyiam aâ— Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word I suppose comprehends all creatures of equivocal generation which so frequently change from reptil to flying and back again that they are more fitly exprest by some common word as mixtures or the like than of animals of any distinct species unless it be that of insectiles of which every year seems to bring forth variety of which Vlysses Aldrovandus hath written very accurately V. 46. The Caterpiller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumpsit signifies any kind of vermine that consumes or devours the fruit of the ground and is here set not a several species from the locust following but by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words to signifie one thing to joyn with that and signifie the consuming locust or the locust which is such a consumer just as v. 47. two words are used to signifie but one thing the plague of the hail see note g. For beside the locust Exod. 10.4 there is no several plague to which this of the consumer can be affixt The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine arugo because as the rust eats and consumes metals so the locust doth corn or fruits Exod. 10.5 V. 47. Frost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hail or congealed rain so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also saith Kimchi â—iting R. Saadias that renders it in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth Abu Walid also and the Jewish Arab whether that be a kind of hoar frost or of hail and so both together signifie but one thing the plague of hail Exod. 9.22 with which there being fire mixed that is here added to the mention thereof v. 48. under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fire simply say the LXXII see note on Psal 76. a. but the Chaldee with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby denoting some matter wherein the fire was to distinguish it from the bare flash of lightning which is but the air inflamed V. 49. By sending evil Angels The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send is no more then sending or immission and being joyned by way of apposition to the precedents wrath and indignation and trouble denotes most fitly the particular judgment to which those severe titles are affixt the destroying of the first-born which was wrought by immission of so many Asmodei or evil angels Thus the Chaldee reads wrath and extermination and distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which were sent by the hands of evil angels so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a message by evil angels the weapons of evil Angels saith Abu Walid by sending Angels of punishment punishing Angels or by the message of punishing Angels saith the Jewish Arab. Aben Ezra here phansies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Moses and Aaron as messengers of evil to Pharaoh when they afore hand denounced them to him as when Ahijah the Prophet makes use of the like phrase when Jeroboams wife came to him to enquire concerning her son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a messenger to thee of hard things 1 King 14.6 But the former is the more probable meaning of the words and exactly agreeable to the story Exod. 12.23 where it is said the Lord will pass through to smite the Egyptians c. where the Lords passing must denote the ministery of his Angels and so it follows there in reference to the Israelites The Lord will not suffer the destroyer the evil angels here to come into your houses to smite you Whereby we may better understand the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of ver 50. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to librate to weigh to direct exactly he weighed out or exactly directed the way to his wrath For so in those latter plagues God separated between the Israelites and the Egyptians especially in that of the slaughter of the first-born V. 50. Their life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all the antient interpreters rendred in the notion of their cattel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII jumenta eorum the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack all to the same sense their cattel so the Jewish Arab their beasts or living creatures referring to that part of the plague on their first-born which fell not only upon the men but upon the cattel Exod. 12.29 V. 51. Strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengths from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for robur of which there be several examples Gen. 49.3 Deut. 21.17 Hos 12.3 8. Psal 105.36 Isa 40.25 28. Prov. 11.7 is yet
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the company stood about waiting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the women came after or answered in their mourning this wailing bearing then proportion with the Musick which was after used in their Funerals See note on Matth. 9. h. And although the Hebrew Musick be not much known or discernible to us of these times yet perhaps some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken notice of in this Psalm by which to judge of that which now we speak of their alternation or answering For this Psalm seems to be composed of two parts the one reaching to v. 9. the other beginning at v. 9. and continued to the end of the Psalm and the several parts of each of these very agreeable and answering the one to the other Thus when v. 1. the first part begins O Lord God I have cried night and day before thee the second answers vers 9. in the very same scheme Lord I have called daily upon thee I have stretched out my hands unto thee When v. 3. we read For my soul my life draweth nigh unto the grave The tenth bears proportion Wilt thou shew wonders to the dead Shall the dead arise and praise thee Again v. 6. Thou hast laid me in the lowest pit in the darkness in the deeps And then v. 11. Shall thy loving kindness be shewed in the grave or thy faithfulness in destruction So when v. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves The answer is in the 14 15 16 v. Lord Why castest thou off my soul why hidest thou thy face from me I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted Thy fierce wrath Lastly as v. 8. Thou hast put away my acquaintance far from me So v. 18. Lover and friend hast thou put far from me and mine acquaintance In each of these the analogy is so very discernible in respect of the matter that we may not unreasonably resolve that the alternation here was not betwixt the first and second verses and so on betwixt the third and fourth but betwixt the first and second part and the several lesser partitions of the one and other As when among us a tune is made up of many lines or measures and when that is done it begins again and is again completed in the same number of lines or feet and one of these is performed by vocal and the other to the very same tune by instrumental Musick And this seems to be the scheme or sort of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answering or alternation in this place The Jewish Arab renders it A Psalm with which the waiters of the Sons of Korah praised God by playing on the Tabrets and answering with understanding so they render Maschil Heman the Ezrahite answering them And he explains it in a note that this Psalm David delivered to the sons of Korah and the sons of Heman therewith to praise God commanding the sons of Korah to play on the instruments and the sons of Heman to answer them with their voices Tit. Ezrahite Of Heman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ezrahite we have mention 1 King 4.31 as of a very eminent person famous for learning he and his three brothers Ethan and Chalcol and Darda for to set out the wisdom of Solomon not only above the Orientals and Aegyptians v. 30. but even above all men v. 31. â—t is added he was wiser than Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol Who these four learned men were appears 1 Chron. 2.6 where Zerah the son of Judah by Tamar is recorded to have five sons Zimri and Ethan and Heman and Chalcol and Dara for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dara some copies of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dardaa Hence appears the reason of their name Ezrahite both there and here and in the title of Psal 89. because they were the sons of Zerah so the Chaldee interprets it in their rendring 1 King 4.31 he was wiser than all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than Ethan the son of Zerah And whereas it is said in that place 1 King 4.31 that they were the sons of Mahol it must be resolved that Mahol was the name of a woman Zerah's wife whose wisdom transfused to her children seems to be the cause that in a comparison of wisdom her name is set down and not her husbands though in that other place 1 Chron. 2. his name is set down and not hers and so likewise in their being called Ezrahites from Zerah their father Now that this Heman the grandchild of Judah and Ethan his brother both antienter than Moses were the authors of this and the next Psalm inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of Heman and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of Ethan as other Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of David a signification of his being the Author will not be very reasonable to define there being in the next Psalm inscribed to Ethan such express mentions of David and Gods oath to him v. 3.19 20 35. of Gods judgments on the Aegyptians v. 10. and of all other things of a date much later than the age of Judah's grandchild that it is not probable that they should be so expresly Prophesied of by one which is not taken notice of in Scripture as a Prophet when neither Moses nor any other of the Patriarchs had foretold these or any other such things so expresly Whether this consideration were it that moved the Chaldee to inscribe Psal 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was spoken by the hand of Abraham who came out of the East as thinking this more reasonable to attribute it to that great Patriarch and Prophet than to Ethan I cannot define But that which seems to me most probable is that both this and the next Psalm were written by an unknown author and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maschil of Heman and so likewise Maschil of Ethan are but the names of the tune as of Maschil hath been resolved note on Psal 32. a. to which these two Psalms were set each of those wise men having composed a song known by that name V. 5. Free From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here free in opposition to servitude manumitted set at liberty The use of this word may more generally be taken from 2 Chron. 26.21 where of Vzziah being a leper 't is said that he dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an house of freedom for he was cut off from the house of the Lord. The meaning is that after the manner of the lepers he was excluded from the Temple and dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee there in some place without Jerusalem which is therefore called the house of freedom because such as were there were exempt from the common
to instant fading and withering but if the sythe or sickle come the emblem of thy judgments on sinners then it falls in the prime of its verdure In the morning it is fresh and prosperous and in its growth and the very same day it is cut down and then immediately fadeth loseth all its verdure and beauty before the night 7. For we are consumed by thine anger and by thy wrath are we troubled 8. For thou hast set our iniquities before thee our secret sins in the light of thy countenance Paraphrase 7 8. And just thus it is with us Our sins have provoked thee to cut us off in the prime and most flourishing part of our age our open and crying sins these as the Rector of the Universe thou thinkest fit to punish with excision and beside these many more secret sins there are unknown to men but most clearly discernible by thee our secret apostasies and in our hearts returning to Egypt our dislike of thy methods thy presiding and governing us and preferring the satisfaction of our lusts before the observance of thy commands and these also provoke thy wrath call forth thy vengeance against us and by this means as with a torrent v. 5. we are swept away and consumed in a visible formidable manner 9. For all our days are passed away in thy wrath we spend our years a tale that is told Paraphrase 9. Thou hast been incensed by our Atheistical murmurings thy displeasure is gone out against us and so the years that were allowed us here and might otherwise have been prolonged for some time are now suddenly cut off our race is ended in a trice we are seised on with a swift destruction 10. The days of our years are threescore years and ten and if by reason of strength they be fourscore years yet is their strength labour and sorrow for it is soon cut off and we flee away Paraphrase 10. The vast numbers of 603550. that were fit for war and so were listed at our coming out of Egypt do all drop away one after another thy oath being gone out against them that but two of that whole number shall enter into Canaan all the rest leaving their carcasses in the Wilderness By this means it comes to pass that great multitudes die before they advance to more than the seventieth year of their age viz. all that were but thirty years old at their coming out of Egypt Others that were then in their prime about forty years old are sure not to out-live eighty And for the youth that were not numbred those that were to enter into Canaan and so out-live the rest they have yet little joy in their life nothing but wearisome journeys and turmoils see Psal 78.33 and so our complaint is most just as to a vast multitude of us that our age is even as nothing in respect of true duration but a thought or breath v. 9. our most vigorous men being cut off in their prime and so there is an end of them 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath 12. So teach us to number our days that we may apply our hearts unto wisdom Paraphrase 11 12. Whilst thus we daily cut off the great unhappiness of it is that no man is careful to lay to heart these terrible effects of Gods heavy wrath upon us no man is so far instructed by what he sees daily befal multitudes of other men as to be sensible of his own danger and the shortness of his life so as to live well while he is permitted to live Lord be thou pleased to give us this grace so to instruct us and convince us of the shortness of our lives that we may be brought to pay that constant reverence and obedience that is due to thee and wherein true wisdom consists there being nothing so unwise as our provoking of thee and adventuring to be cut off in our sins 13. Return O Lord how long and let it repent thee concerning thy servants Paraphrase 13. And if it may be thy good pleasure O Lord reverse that sentence of excision which is gone out against us let it suffice that thy displeasure hath flamed to the devouring so great numbers of us and at length vouchsafe to be pacified and reconciled with us 14. O satisfie us early with thy mercy that we may rejoyce and be glad all our days Paraphrase 14. We have layn very long under thy wrath O Lord O delay not to afford us the full streams of thy mercy which we have thus long wanted and impatiently thirsted after that so for the remainder of our time we may have some matter of ovation and rejoycing after so much sadness 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Paraphrase 15. Our afflictions and miseries have lasted long O let us have some proportion of joy to so much of sorrow 16. Let thy work appear unto thy servants and thy glory unto their children Paraphrase 16. O magnifie thy glorious work of grace and mercy to us and our posterity which is most properly thine thy acts of punishments being thy strange works Isai 28.21 17. And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Paraphrase 17. Shew forth thy loving kindness and light of thy countenance toward us look graciously and favourably upon us give us thy grace to direct us in all our ways work thou in us both to will and to do and then by thy good providence prosper our designs and undertakings Annotations on Psalm XC V. 1. Dwelling From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies habitation and so the Syriack understands it here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house But the Arabick usage of the verb in another notion for aiding or protecting is a sign that thus the word antiently signified and so Deut. 33.27 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thy refuge we render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover thee say the LXXII and so indeed every house being a covert the notions of house and refuge will well agree and Aben Ezra that resolves this Psalm was written by Moses proves it among other reasons by this word being there used by Moses in Deuteronomy And then from that signification of it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here best be rendred protector or helper and so the Chaldee seem to have understood it who having paraphrased the word Lord with some reflexion on that notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialect wherein it signified the Temple O Lord whose habitation of the house of thy Schechina or Majestatick presence is in heaven add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been to us a helper The Jewish
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
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
spake unto Moses v. 22. All the difficulty is what relation this of the pillar of cloud can have to Samuel in whose time this is not reported To this the answer might be that although the answering them v. 6. were common to all the three persons Moses and Aaron and Samuel yet there is no necessity that the pillar of cloud should be common to them all 't were sufficient that it is applicable to Moses and Aaron though not to Samuel But yet even of Samuel it is evident that as 't is here God spake unto him calling him by his name 1 Sam. 3. and 't is there said at the fourth time of calling when he proceeded to speak and reveal himself to him v. 10. the Lord came and stood and called Samuel Samuel This must certainly signifie the same thing that was said of God's appearing to Moses Exod. 17.6 I will stand before thee upon the rock And that being reasonably resolved to be this of the pillar of cloud in probability this to Samuel being parallel to that may be conceived to be this pillar of cloud also though at three former calls 't is certain it appeared not So again at the time when Samuel's offering and prayers were so signally heard at Mizpeh 1 Sam. 7. it is said v. 9. the Lord answered him and v. 10. the Lord thundred with a great thunder where God's voice and thunder were questionless like that of Exod. 19.16 where the cloud is mentioned as well as the thunder and indeed where thunder is a cloud is supposed to be and so this answering of Samuel with thunder must be God's speaking to him at this time if not before out of the cloud also Thus in the New Testament we so frequently have the voice of God out of a cloud that when the voice is mentioned without the mention of the cloud the cloud is yet to be supposed as that from whence the voice came V. 8. Them The difficulty of this v. 8. will best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to them or barely as a dative case forgavest them but for them i. e. for their sakes The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of them And then God's being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning or propitiated so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies remission propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them is his sparing the people for their prayers as he certainly did in all the examples of Moses and Aaron and Samuel for all their prayers being for the averting of God's wrath from the people God's being propitiated for them or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily propitiated by them is God's pardoning not them but the people for their sakes or at their requests This signal dignation of God's to them in being thus propitiated and reconciled to the people for or by their prayers is here farther set of by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and revenging their inventions i. e. when thou wert revenging or punishing their wicked deeds when thou wert just entring on the work then thou wert propitiated Thus in the first example that of Moses it is visible The people had terribly provoked God and God was just punishing them and he was stayed onely by Moses's prayers Exod. 32.10 Now therefore let me alone saith God that my wrath may wax hot and that I may consume them and I will make of thee a great nation i. e. God's wrath was gone out against them to the destroying of some of them for this idolatry of theirs so it appears V. 35. the Lord plagued the people because they made the calf i. e. the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or acting revenge on their deeds or machinations and some of the people were already fallen by God's hand and three thousand in one day were slain by the Levites at Moses's command v. 28. and if Moses would have let God alone they had been all utterly consumed and now when God's wrath was thus high and ingaged in the execution Moses besought the Lord V. 11. and God repented him of the evil which he thought to doe unto this people v. 14. So in the second example that of Aaron Num. 16. God saith to Moses v. 45. Get you up from this congregation that I may consume them as in a moment and it follows they fell upon their faces and prayed to God then v. 46. Moses said to Aaron Take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun and v. 47. behold the plague was begun among the people and so God was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or punishing their deeds and he i. e. Aaron put on incense and made atonement for the people and stood between the dead and the living and the plague was stayed The like is also intimated in the third instance that of Samuel 1 Sam. 7. For there 't is evident the Israelites were sore prest and worsted by the Philistims and afraid of them v. 7. and Samuel tells them that if they do return unto the Lord with all their hearts then they must put away their strange gods and God will deliver them out of the hand of the Philistims v. 3. And they do as he bid them v. 4. and kept a solemn fast v. 6. certainly for the averting some judgment under which they were and they said to Samuel v. 8. Cease not to cry unto the Lord our God for us that he will save us And just then it was that God was propitiated by Samuel's prayers Samuel took a lamb and offered it and cryed unto the Lord for Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord answered him as here in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou answeredst them O Lord our God And so in every of the examples here specified this appears to be the full and ready importance of this passage The Hundredth PSALM A Psalm of praise Paraphrase The hundredth Psalm being made up of lauds and praises of God for all his mercies was appointed to be used at the offering of those peace-offerings which were for a thanksgiving Lev. 7.12 the praefect or praecentor beginning and singing 1. Make a joyfull noise unto the Lord all ye lands 2. Serve the Lord with gladness come before his presence with singing Paraphrase 1 2. O let all the people in the world bless and worship and praise and offer up their prayers and supplications to the God of heaven resort daily to his sanctuary and constantly attend his service and count this the most estimable and delectable task the most renowned and glorious imployment 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his
offices or imployments under me I will have no patience for them assuring my self that those that design such advantages to themselves are never likely to intend the good of the publick 6. Mine eyes shall be upon the faithfull in the land that they may dwell with me he that walketh in a perfect way he shall serve me Paraphrase 6. In the choice of Counsellors or servants and officers this shall be my constant rule to seek out those that are of most tried fidelity and exact honesty that for any advantage whatsoever even the preservation of the Kingdom will not admit of any unlawfull practice such and none but such I shall expect will do me service and I will not admit any else but such as shall thus approve themselves into any imployment about me 7. He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight Paraphrase 7. A subtile cunning false person shall be so far from getting advancement in my Court or Counsels or being preferred to the supreme offices of state that he that hath been found guilty of such arts as these that makes no conscience of injustice or deceit shall not be indured in my presence 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the city of the Lord. Paraphrase 8. When wicked men are brought before my tribunals I shall judicially proceed against them and extirpate them out of the nation and reform and reduce all this people called by God's name to the practice of all godliness leaving if it be possible never an obstinate notorious sinner among them Annotations on Psal CI. V. 2. Behave my self wisely From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil I will make wise or instruct so Psal 32.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will instruct thee The Chaldee interpret it as a speech of God to David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will instruct thee but the rest of the Psalm favours not this interpretation being all in sequence to the first verse in the first person applicable to none but David himself Of him therefore the word here in Hiphil being used it must be applied in relation to his Kingdom or Family that he will instruct them or perhaps as 't is sometimes used intransitively I will understand or as elsewhere 't is frequent in the notion of Hithpael reciprocally I will instruct my self which the LXXII have sufficiently exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will understand and the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will walk which is the paraphrase though not the literal rendring of it the onely end and use of his knowing learning or instructing himself in the way being the walking in it And indeed knowing in the scripture-style so frequently signifying doing viz. the practical knowledge and wisedom being used for piety as folly for sin 't is but regular and agreeing to rules of analogy here that understanding or instructing ones self in the right way should signifie the walking in it The Jewish Arab here reads I will shew understanding or deal with understanding in an upright way or I will consider the perfect way till thy enlargement or refreshment come unto me and I will walk in perfectness or uprightness of my heart in the midst of my family But if we consider the latter part of the verse which may most probably direct us to the occasion of composing this Psalm we shall find reason to apply it to others as well as himself and indeed particularly to his houshold or family When David resolved to bring up the Ark of the Lord to Jerusalem 2 Sam. 6. they brought it on a cart out of the house of Abinadab and Vzza driving the cart and taking hold of the Ark God smote Vzza and he died v. 7. On this David was displeased v. 8. and afraid v. 9. and said How shall the Ark of the Lord come to me And David would not remove the Ark unto him into the City of David but carried it aside unto the house of Obed-Edom and there it continued three months But then being incouraged by the blessing of the Lord on Obed-Edom and his houshold v. 12. he resumed the enterprize again and brought up the Ark of God into the City of David with gladness and offered sacrifice v. 13. and danced v. 14. and offered burnt-offerings and peace-offerings v. 17. and blessed the people v. 18. and dealt to all the people to every one a portion of bread and flesh and wine v. 19. and then David returned to bless his houshold v. 20. Where beside the solemnities of carrying up the Ark two things are observable in order to this present verse of this Psalm 1. his being afraid of the Lord which caused him to say How shall the Ark of the Lord come to me v. 9. and 2ly his returning to bless his houshold v. 20. These two passages had in all probability relation the one to the other He was afraid the sins and unworthiness of his family might so far unqualifie them for receiving benefit by the presence of the Ark that it might bring a curse instead of a blessing upon him and although by the experience of it on Obed-Edom he was encouraged to hope well yet as soon as he had brought up the Ark he omits no time neglects no care to fit and prepare his family for such a blessing and that sure was by instructing them in the rules of God's worship and obedience purging out all unreformed evil livers not permitting one wicked person slanderer lyar to remain in his houshold which as it is the meaning of his returning to bless his houshold in the notion of blessing Act. 3.26 for turning every one from his iniquities and withall the interpretation of what we reade in the latter part of this Psalm A froward heart shall depart from me I will not know a wicked person v. 4. Who so privily slandereth his neighbour him will I cut off him that hath an high look and proud heart I will not suffer v. 5. Mine eyes shall be on the faithfull that they may dwell with me and serve me v. 6. He that worketh deceit shall not dwell in the midst of my house he that tells lies shall not tarry in my sight v. 7. so it is exactly equivalent to his instructing in a perfect way here which therefore probably must be interpreted to belong as the blessing did to his houshold or family yet including himself as his first care the chief member of it Thus again to those words of his caused by his fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how shall the Ark of the Lord come to me the next words here are answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it shall come to me by it meaning the Ark or God which had that his peculiar residence in the Ark. Aben Ezra reads I will understand
hath God settled and established it as firm as if it rested on the most solid basis or foundations fitted so strange a place for it that being an heavy body one would think it should fall every minute and yet which way soever we would imagin it to stir it must contrary to the nature of such a body fall upwards and so can have no possible ruine but by tumbling into heaven Thus hath God provided for its sustentation and so shall it be sure to continue till the end of the world 6. Thou coveredst it with the deep as with a garment the waters stood above the mountains 7. At thy rebuke they fled at the voice of thy thunder they hasted away Paraphrase 6 7. At the first creation the earth was covered all over and as it were clothed with the great deep that vast expansion of air and waters those that are now the highest mountains were then all under that liquid element But in the second day a division was made and the Firmament placed between the upper and lower waters Gen. 1.7 And then as at God's command v. 9. these inferiour waters were all gathered together into one place and dry land appeared and in the cavities of the earth large room was made for an ocean of waters and for many lesser streams and lakes and so the earth became habitable by this means and a bare word of God did all this so the other portion of those waters were made to float aloft in the air and when they are ready to discharge themselves thereby to drown what is beneath them at the blast of an unseen wind as at a rebuke of God's they disperse and hide themselves and at the voice of thunder which purifies the air they immediately vanish and are so far from overflowing the earth which their posture seemed to threaten that they are not discerned to be at all save onely to refresh us sometimes with their seasonable showers 8. They go up by the mountains they go down by the valleys unto the place which thou hast founded for them Paraphrase 8. This great body of waters being thus disposed and withall the earth distributed into mountains and valleys some parts much higher than the other it pleased God that the water which was thus placed in the lower abyss or ocean should by secret passages through the bowels of the earth where it meets with an advantage to rise by ascend far above its level and so break forth and spring in those mountains and from thence tumble down into the valleys and so again by a perpetual alternation return unto the Ocean 9. Thou hast set a bound that they may not pass over that they turn not again to cover the earth Paraphrase 9. And being there inclosed though it be perpetually tumultuous foaming and swelling and tossing it self labouring to overswell and overflow them by its waves and billows and surges daily threatning to recover its old position of incompassing the face of the whole earth yet hath God set such boundaries and banks to it and by his own power so wonderfully restrained it and promised always to doe so that it observes a regularity in its disorder a temper in its madness keeps still a just return of ebbing and flowing seldom transgresses the known water-marks and so frees us from all fear that it shall ever be able to prevail to drown the earth see Jer. 5.22 10. He sendeth the springs into the valleys which run among the hills 11. They give drink to every beast of the field the wild Asses quench their thirst 12. By them shall the fowls of the air have their habitations which sing among the branches Paraphrase 10 11 12. But on the other side the water thereof God dispenseth through veins of the earth which sweetens and takes off all the brackishness of it and then pours it out in springs and those fill the hollow or low places set by him for receptacles of waters and having from the hills as they pass still fresh supplies they grow at length into deep and navigable rivers from which all the wants of men and beasts and fowls of the air that feed on flyes and insects and fishes generated there and are sheltered with the thickets which that moisture plentifully produces and fill the woods with variety of sounds are sufficiently provided for 13. He watereth the hills from his chambers the earth is satisfied with the fruit of thy works 14. He causeth the grass to grow for the cattel and herb for the service of men that he may bring forth food out of the earth 15. And wine that maketh glad the heart of man and oil to make his face to shine and bread which strengthneth mans heart Paraphrase 13 14 15. As for those superiour parts of the earth which are not thus furnished the clouds are a store-house for them and those God by his special care and providence empties out upon the earth when he sees fit and gives it its fill of moisture whereby it is inabled to bring forth grass for the beasts all manner of plants and grain for men bread and wine and oile all manner of provision both for necessity and delight for daily food and festivities all which are by this means demonstrated to be the special productions of God's all-wise and gracious providence 16. The trees of the Lord are full of sap the Cedars of Lebanon which he hath planted 17. Where the birds make their nests as for the stork the firr-trees are her house 18. The high hills are a refuge for the wild goats and the rocks for the conies Paraphrase 16 17 18. And the same wise providence extends to the trees of the forrest affords maintenance even to the tallest and goodliest of them the Cedar and the Fâ—rr and that in the most improbable soil the tops of the barrennest mountains never manured nor planted by humane industry in the midst of rock and flint where no grass can grow to any height and where 't is hardly imaginable how the roots of such trees should fasten This sure is an act of no less than a divine power and wisedom designed for some more than common end The Cedars are of such excellent use for buildings that they seem to have been planted and nourished by God on Lebanon on purpose for the most magnificent structure of the Temple and both that and the firr-tree grow to a vast height so as to secure the birds that build in them as the tops of the steepest hills secure the goats that have the peculiar faculty of climbing them where no hunter can follow them and as the holes in the rocks are a safe retreat for the rabbets passing a mine and building themselves an house where no crows of iron could make entry 19. He appointed the moon for seasons the sun knoweth his going down Paraphrase 19. A special work of the same providence it is that by the motion and influences of
Pharaoh's butlers and Pharaoh's bakers dreams which accordingly came to pass brought him to the knowledge of Pharaoh and then the interpretation of Pharaoh's dream also revealed unto him by God perfectly purged him from the crime of incontinence falsely charged against him this being an evidence of his integrity and perfect innocence that God would vouchsafe thus to inspire him 20. The King sent and loosed him even the ruler of the people and let him go free 21. He made him Lord of his house and ruler of all his substance 22. To bind his Princes at his pleasure and teach his senators wisedom Paraphrase 20 21 22. Hereupon therefore Pharaoh not onely set him free from his restraint but withall advanced him to be next himself in a most supereminent power over the whole nation to controll and do whatsoever he pleased 23. Israel also came into Aegypt and Jacob sojourned in the land of Ham. Paraphrase 23. By this means joyned with the occasion forementioned v. 16. the famine in Canaan upon which Jacob sent down his sons unto Aegypt where alone by Joseph's providence it was to be had to buy food Joseph by degrees made himself known to his brethren and at length invited his father Jacob to come and bring all his family with him into Aegypt providing him a part of the countrey where they might live by themselves and use their own rites and customs as they pleased and accordingly Jacob overjoyed to hear that his beloved son whom he thought devoured by wild beasts was yet alive accepted the offer and came and dwelt in Aegypt Gen. 46. 24. And he increased his people greatly and made them stronger than their enemies Paraphrase 24. And in his journey at Beersheba God appeared to him Gen. 46.1 and incouraged him in his journey to Aegypt and promised to make to him a great nation there v. 3. And according to that promise so it was For there being but a small number of persons in this family when they came down but seventy reckoned in all Gen. 46.27 whereof some also were born after their coming into Aegypt see note on Act. 7. b. they were within few years increased to a multitude and waxed exceeding mighty and the land was filled with them Exod. 1.7 and the King of Aegypt entred into consultation about them taking notice to his people v. 9. that the children of Israel were more and mightier than the Aegyptians 25. He turned their heart to hate his people to deal subtily with his servants Paraphrase 25. This great and signal goodness of God to the posterity of Jacob in multiplying them so exceedingly was a means to provoke the Aegyptians jealousie and from fear they turâ—ed soon to hatred and mischievous machinations against them giving order first for the oppressing them by burthens and hard labour Exod. 1.11 and when that did not prevail to the lessening but increasing of them v. 12. then inhansing the rigor of their servitude v. 13 14. and at length appointing all their male children to be killed as soon as they were born 26. He sent Moses his servant and Aaron whom he had chosen Paraphrase 26. In this point of time was Moses seasonably born and preserved by Gods providence miraculously and when he was 40 years old it came into his heart to visit his brethren in Aegypt but he was soon forced to fly thence and sojourn in Madian Act. 7.23 29. and about fourty years after v. 30. he was called by God and sent as his impowred commissioner to Pharaoh his brother Aaron being joyned with him to negotiate the delivery and departure of this whole people out of the bondage of Aegypt 27. They shewed his signs among them and wonders in the land of Ham. Paraphrase 27. To that end God gave them power of working miracles to gain belief both from the Israelites themselves that they were sent from God to deliver them and from Pharaoh also and particularly directed them from time to time what miracles they should work and they performed exactly according to direction 28. He sent darkness and made it dark and they rebelled not against his word Paraphrase 28. For example when many of the miracles prescribed by God had been successless and but inraged and not melted or perswaded Pharaoh and withall now after the time that God had told Moses that he would send all his plagues upon Pharaoh's heart ch 9.14 and that he is said expresly to have hardened Pharaoh's heart v. 12. after which Moses was in reason to expect he would be more inraged by his signs yet putting off all fear of Pharaoh's wrath and cruelty as soon as God Exod. 10.21 commanded Moses to stretch out his hand to heaven that there might be darkness over the land of Aegypt even darkness that might be felt Moses immediately obeyed stretched forth his hand to heaven and there was a thick darkness in all the land of Aegypt three days v. 23. 29. He turned their waters into blood and slew their fish Paraphrase 29. Before this God had begun with Pharaoh with variety of other plagues by Aaron's striking his rod upon the waters the waters of all the land of Aegypt were presently turned into blood Exod. 7.20 and the fish that was in the river died v. 21. 30. The land brought forth frogs in abundance in the chambers of their Kings Paraphrase 30. Then after that he smote all their borders with frogs Exod. 8.2 upon Aaron's stretching out his rod over the streams v. 5. and the frogs came and covered the whole land of Aegypt and came into Pharaoh's house and into his bed-chamber and upon his bed v. 3. 31. He spake and there came divers sorts of flyes and lice in all their coasts Paraphrase 31. After this at Gods appointment Aaron with his rod smote the dust of the earth and it became lice in man and beast Exod. 8.17 a judgment wherein the Magicians themselves acknowledged the finger of God all their skill in sorcery being not able to arrive to this Then when that would not work great swarms of flyes Exod. 8.24 came upon Pharaoh and all the Aegyptians the Israelites onely being free from them 32. He gave them hail for rain and flaming fire in the land 33. He smote their vines also and their figg-trees and brake the trees of their coasts Paraphrase 32 33. Then after two other plagues the murrein and the blains Exod. 9.3 and 9. God sent a most grievous hail v. 18. and with it thunder and fire running along upon the ground v. 23. and these brake to small pieces all sorts of trees in the field and smote all sorts of plants v. 25. 34. He spake and the locusts came and caterpillars and that without number 35. And did eat up all the herbs in their land and devoured the fruit of their ground Paraphrase 34 35. Then what was left undestroyed by the hail of their plants and corn and trees and innumerable multitude of
16.13 Num. 11.31 as thick as dust Psal 78.27 But then when they had gathered great plenty of these at least ten homers to a man just as they were ready to eat them the wrath of God came out against them and punished their murmuring with a terrible plague And so this as all other inordinate desires cost them full dear and brought them not any the least benefit 16. They envied Moses also in the camp and Aaron the saint of the Lord. 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked Paraphrase 16 17 18. After this they brake out in a mutiny against Moses and Aaron Num. 16. not allowing them to have any commission of preeminence or authority more than any other of the people had every one pretending to be holy and upon that account free from subjection to any other But for the repressing and refuting of this vain plea and vindicating the authority of those that God had set over them both in the Church and State two terrible essays of God's wrath were here shewed the opening of the earth and swallowing up all that belonged to Dathan and Abiram v. 32. and a fire from heaven coming down upon them that presumed without mission from God to offer incense to assume the Priest's office v. 35. And when both these did but make the people murmur the more at Moses and Aaron v. 41. God avenged this yet more severely with a plague that swept away fourteen thousand and seven hundred of them 19. They made a calf in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an oxe that eateth grass Paraphrase 19 20. After this when God was delivering the Law to Moses on Mount Sinai and therein made a strict prohibition of making them any graven image or similitude of any creature in the world in order to worship God exhibiting himself to them in a thick cloud and they seeing no similitude but only hearing a voice yet while Moses was absent from them they made them a molten calf calling it their Gods and that it might go before them in God's stead and accordingly worshipt it and made a sacrifical feast unto it Exod. 32.6 and committed great abominations see note on 1 Cor. 10. c. 21. They forgat God their Saviour which had done great things in Aegypt 22. Wondrous works in the land of Ham and terrible things by the red sea Paraphrase 21 22. Such haste they made to cast off the service of that God which had so lately delivered them out of their Aegyptian slavery and in order to that shewed forth such prodigies of his power and vengeance on Pharaoh and the Aegyptians both before he dismist them and when he pursued them in their march out of the land 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his wrath lest he should destroy them Paraphrase 23. Upon this provocation of theirs God communed with Moses Exod. 32.10 about destroying this whole people that thus rebelled promising to make of him a great nation But Moses most earnestly besought him v. 11. to turn from his fierce wrath v. 12. and repent of this evil against his people and God was attoned by his importunity and repented of the evil v. 14. and he destroyed them not 24. Yea they despised the pleasant land they believed not his word 25. But murmured in their tents and hearkened not unto the voice of the Lord. Paraphrase 24 25. After this when they came near their Canaan that most fruitfull possession promised them by God and when Moses had sent out spies to descry the land and they brought back word as of the great fertility of the land so of the giantly strength and stature of the men their fortifications and their eating up the inhabitants Num. 13.26 27 c. they fell into a great passion of fear ch 14.9 and sorrow v. 1. and murmured against Moses and Aaron and God himself v. 2 3. and resolved to give over the pursuit of Canaan and make them a Captain and return back to Aegypt v. 4. and so utterly to forsake the service of God 26. Therefore he lifted up his hand against them to destroy them in the wilderness 27. To overthrow their seed also among the nations and to scatter them in the lands Paraphrase 26 27. This again most justly provoked God to that degree of wrath against them that he said he would smite them with pestilence and disinherit them destroy the whole people and make of Moses a greater nation v. 12. see Ezech. 20.23 But Moses again interceding for them and urging that argument formerly used by him with success that the Aegyptians and other nations would say that God was not able to bring them into the land which he had sworn to them v. 16. he again prevail'd for their pardon v. 20. but that with this reserve which he bound with an oath v. 21 28. that all they that having seen his miracles in Aegypt had now tempted him ten times should die before they came to this good land v. 23 29. And accordingly after this the Amalekites came down and the Canaanites and smote them and discomfited them v. 45. and Arad King of Canaan fought against them and took some of them prisoners ch 21.1 to this Kimchi applies the scattering both here and in Ezekiel 28. They joyned themselves also to Baal-peor and ate the sacrifices of the dead Paraphrase 28. After this they mixed themselves with the Moabitish women Numb 25.3 and by them were seduced to their Idol-worship partaking and communicating in their sacrifices offered to the Moabitish Gods which were but dead men 29. Thus they provoked him to anger with their inventions and the plague brake in upon them Paraphrase 29. On this foul provocation of Idolatry and uncleanness God's judgments fell heavily upon them a terrible plague that swept away four and twenty thousand of them 30. Then stood up Phinees and executed judgment and so the plague was stayed Paraphrase 30. Onely in the very point of time Phinees the son of Eleazer did an act of special zeal took a jâ—velin and killed an Israelitish man and Midianitish woman in the very act of their uncleanness And this zeal of his propitiated God and so the plague ceased 31. And that was counted to him for righteousness unto all generations for evermore Paraphrase 31. And this act of his was so acceptable to God that beside the dignity of being an instrument of appeasing God's wrath toward the people God thought fit to reward it with the honour of the High-priest's office to be annexed to his family for ever if they walked not unworthy of it 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they
〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all that have delight or pleasure in such study or meditation sought of all that desire them saith the Jewish Arab. But the word also signifies to be found Isa 65.1 I am found by them that sought me not And then this will bear an excellent sense frequently met with in other places that the secret of the Lord is with them that fear him his way is plain unto the righteous so Abu Walid they are evident or plain to all that delight in them or love them though the wicked shall fall therein and the like The next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are capable also of another rendring in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 3.1 where we render it purpose and Eccl. 5.7 where we render it matter and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing in both places And by analogy with those the phrase may here signifie in all their parts designs or purposes or in all their several concernments V. 4. Made his wonderfull works to be remembred The most proper rendring of this verse will be pitcht on by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial any thing by which a man may be remembred any name or title attributed to any for any notable action or excellency So the LXXII Exod. 17.14 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and Hos 12.5 The Lord God of hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is his memorial that sure is the Lord is his name And accordingly the Mazorites call God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorial Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made a memorial is no more than he hath made him a name either by common way of speaking he hath left remembrances of himself which will continue as Gen. 11.4 Let us make us a name and 2 Sam. 7.9 I have made thee a great name and v. 23. of God himself that he went to make him a name and to doe for you great things very agreeable to the style here he hath made a memorial or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his wondrous works and so the Chaldee understand it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made him a good memorial Kimchi reads it a memorial of his wonders in Aegypt in giving us the Sabbath Passeover and other feasts accordingly Aben Ezra renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the spoil of the Aegyptians according to the promise of God Gen. 15.13 But it may be also interpreted more minutely and critically he hath made him a title a name by which he expects to be called viz. this which here follows as the breviate of that by which he was pleased to proclaim himself Exod. 34.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord mercifull and gracious not making this a distinct sentence from the former but affixing it as that name which he hath made himself by his works V. 7. Commandments are sure From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies true and sure and faithfull is the Epithet of God's Commandments here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is to be rendred will be best guest by considering the context and the peculiar importance of the Commandments here The former verse speaks of the heathen nations the Canaanites c. who were by God's appointment rooted out of their land and the Israelites planted in their stead In this saith the Psalmist there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelity and judgment fidelity in performing the promise made to Abraham many years before and just vengeance on those nations for their sins the measure of which they had now filled up And as the ground of both these 't is here added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his commandments The word which we render commandments comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to visit either for good or evil which signifies also to command or give order So of Cyrus Ezr. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath charged me and 2 Chron. 36.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath charged me the same Cyrus to build him an house at Jerusalem In this sense of the word it may here be fitly used for God's appointments and commands to the children of Israel to root out the Canaanites and to take possession of their land not understanding it of the Commandments or Law of God written in their hearts against which these nations had so unnaturally offended So when Joshua Jos 8.29 commanded to cut down the carcasse of the King of Ai c. the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frequently in the like sense And then of these commands of God these appointments of his for the good of the one sort and the punishment of the other the LXXII fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands or expresses given by him the Psalmist saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure firm faithfull i. e. are most certainly performed whensoever he gives order for the destroying of a nation it shall certainly be performed unless by their speedy repentance they avert it Jer. 18.8 and so for his command of building and planting v. 9. And this in both parts is the probablest meaning of the place as will be guest by the insuing verse They stand fast for ever and ever V. 10. Beginning of wisedom The word beginning is of uncertain sense It may signifie the first in time onely and so the rudiments first foundation or ground-work and so though the most necessary yet the most imperfect part of the work And if it should thus be understood here and in other places the sense would be no more but this that there were no true wisedom which had not its foundation in piety and fear of God But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head signifies the first in dignity as well as in order or time and is frequently used for the chief or principle of any kind So Deut. 18.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head the prime the principal i. e. the best of thy corn and wine and oile and of the fleece of thy sheep So Amos 6.6 that anoint themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the chief of ointments the best and most precious and 1 Sam. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of that which was devoted is interpreted v. 9. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and all the good as that is opposed to the base and vile in that verse So Numb 24. Amalek was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first i. e. chief of the nations And thus it is to be understood here that the fear of the Lord which signifies all piety is the principal or chief of wisedom as sapientia prima in Horace is the principal or most excellent wisedom according to that of Job chap. 28.28 Vnto man he said Behold the fear of the Lord
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
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
The author of Historia Scholastica mentions it as a Tradition that at the building of the second Temple there was a particular stone of which that was literally true which is here parabolically rehearsed viz. that it had the hap to be often taken up by the builders and as oft rejected and at last was found to be perfectly fit for the most honourable place that of the chief corner-stone which coupled the sides of the walls together the extraordinariness whereof occasioned the speech here following This is of the Lord and it is marvellous in our eyes If there were indeed any such tradition of the Jews as he reporteth and truth in the tradition it were necessary to resolve that this Psalm was made at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication and consecration of the second Temple or on some like occasion after that But although these two verses thus historically interpreted might incline to that date of it and then the gates of righteousness v. 19. would well refer to the gate of the second Atrium the publick solemn way into the Temple by which the Jews and Proselytes of righteousness entred the Proselytes of the gates entring onely the first court yet the rest of the Psalm is not so agreeable thereto being much more applicable to David in respect of the difficulties which he had overcome in his way to the Kingdom And accordingly the Chaldee interpret all the verses to the end expresly of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The builders despised the youth which was among the sons of Jessai and he deserved to be constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King and Ruler This hath been from the Lord said the builders this is wonderfull in our eyes said the sons of Jessai The Lord made this day said the builders let us rejoyce and be glad in it said the sons of Jessai We pray thee O Lord bestow salvation now said the builders we pray thee O Lord prosper us now said the sons of Jessai Blessed is he which cometh in the name of the word of the Lord said the builders let them bless you from the house of the sanctuary of the Lord said David The Lord our God hath shined on us said the tribes of the house of Judah Bind the young lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin absurdly renders it puerum for a sacrifice of solemnity with chains till you have sacrificed him and poured out his blood upon the horns of the altar said Samuel the Prophet Thou art my God I will confess before thee thou art my God I will praise thee said David Samuel answered and said Praise ye all ye congregation of Israel confess before the Lord that he his good that his mercy endureth for ever This makes it not unreasonable to resolve that the whole Psalm belongs to David and that it was composed either by him or by some other in commemoration of his exaltation to and full possession of the Kingdom which being from a very low condition and other the like circumstances of improbability it was very fitly resembled by this of the stone which the builders refused c. whether that were a story of any real passage or whether onely an emblem and parabolical expression of what was here done and both that emblem and this real exaltation of David a most lively type of the humiliation and exaltation of the Messiah and his ascension and taking possession of heaven and so is made use of Matt. 21.42 Mar. 12.10 Luk. 21.17 Act. 4.11 Eph. 2.20 1 Pet. 2.4 and by way of Prophecy Isa 28.16 And to him it belongs more eminently and more compleatly than to David's person it could the tribes of Israel and Judah being not divided before and so not united by David whereas Christ of Jew and Gentile made one Church and so was most literally the chief corner-stone that coupled the walls and knit the building together which cannot so literally be affirmed of David Of this we have the confession of the Jews themselves Sol. Jarchi on Mich. v. 2. saith Out of Bethlehem shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the son of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so be the Psalmist saith the stone which the builders refused c. And so v. 15. the voice of joy c. Kimchi and Jarchi refer to the days of the Messiah as from the stones of Israel Gen. 29.24 they fetch their dream of their suffering Messias Ben Joseph or Ben Ephraim V. 27. Sacrifice The Hebrew word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily used for a festival but sometimes by metonymie signifies the sacrifice used at such times So Exod. 23.18 the fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of my feast but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my festival sacrifice saith the Chaldee So Isa 29.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behead or kill the sacrifices So Amos v. 21. where we reade I hate I despise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is most probably to be rendred your sacrifices for as what follows I will not smell in your solemn assemblies must be understood of the smoak of their sacrifice or their incense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation saith the Chaldee and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices and not of the days or assemblies themselves so the insuing verse is express Though you offer me burnt-offerings and meat-offerings I will not accept them So Mal. 2.3 the dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all probability of their sacrifices And thus have the Chaldee rendred it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young lamb for a festival sacrifice Of this 't is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bind it with cords as the sacrifice is wont to be when 't is killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the horns of the altar i. e. after 't is bound kill it and doe all other things preparatory to the offering it up till at last you lay it upon the altar and sprinkle the blood on the horns of it So Kimchi and Jarchi literally expound this of bringing the sacrifice bound till he came to the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Jewish Arab will have it signifie the continuance or being instant in sacrificing or bringing sacrifices The horns of the altar were on every corner of it Exod. 27.1 and so by sprinkling the blood on the horns of the altar was perhaps meant the sprinkling it round about so we know the appointment was Exod. 29.15 16. Thou shalt take the ram and thou shalt take his blood and sprinkle it round about upon the altar so Lev. 1.5 they shall sprinkle the blood round about upon the altar Or else sprinkling it on the horns was the shorter way see Lev. 4.7 18. and c. 8.15 and c. 9.9 and 16.18 and was by interpretation the sprinkling it round about every horn representing the side next that corner But for binding the sacrifice to the horns of the altar whilst it was killed we
to the heart is here critically to be observed The word primarily signifies to dilate and the dilatation of the heart is the constant effect of joy as the contraction is of sorrow Isa 60.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy heart shall be dilated i. e. rejoyce as being delivered from distress or fear foregoing Accordingly God 's inlarging the heart here is rejoycing it making it glad This he doth by the comforts of a good conscience that joy in the Holy Ghost the great pleasure that results from the practice of pious duties the transporting delights and joys of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious yoke when by his grace we come to the experience of it This the Chaldee and LXXII have literally exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast dilated my heart but the Syriack more clearly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce thou hast exhilerated or made me glad Which rendring being in all probability the most commodious to the place it will be fit to follow them also in the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not when as we reade from the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because or seeing that for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because This being not onely the season but the motive of all others most powerfull and ingaging to expedite running the way of God's commandments the alacrious performance of all duty because the performance of it is matter of such experimental delight and joy to them that are exercised therein V. 33. Vnto the end The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an end so it signifies a reward So Psal 19.11 in the keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great reward the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution And so in this Psalm v. 112. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of return to the rejoycing of his heart which his testimonies yielded v. 111. And so Aben Ezra understands it here and so the Interlinear reading mercede by way of reward or return and so being oft turned into a preposition rendred propter for it still retains this notion by way of return or reward see Isa v. 23. Gen. 22.18 And so the sense will best bear Teach me and I will observe it by way of return or reward or gratitude to thee God's mercy in teaching being in all reason to be rewarded or answered by our observing and taking exact care of what he teaches Or else by analogy with Ps 19.11 where the keeping his commandments brings great reward with it it may here be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the preposition ל for the reward meaning the present joy of it v. 32. not excluding the future Crown The Chaldee here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end as ver 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the end and so Abu Walid and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether The Syriack wholly omit it here but v. 112. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmly or certainly or in truth i. e. sincerely which as it is more agreeable to that place than the Chaldee to the end which cannot probably follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth so it would as fitly agree with this place I shall observe it sincerely or firmly But of this there is no example nor ground in the origination of the word which is evidently used for reward Psal 19. but not so evidently for either an end unless as it is used for the heel the last part of the body in relation to which the Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta vestigium or è vestigio instantly without delay as if his keeping it should follow on the heels as it were of his being taught it or else for truth and firmness And therefore still that of reward or return to God is the most allowable rendring of it here and v. 112. V. 35. Make me to go The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or tread or walk is to lead or direct or conduct in any journey So Psal 25.9 we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall guide and 107.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he led them And so the LXXII rightly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lead me direct me conduct me and the Latin deduce lead V. 38. Who is devoted to thy fear It is uncertain how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred because uncertain to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates whether to thy word or to thy servant The Syriack joyns it with the latter thy servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worships or fears thee But the Chaldee joyns it with thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to the fearing or which concerns the fearing thee So the LXXII leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as redundant reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fear of thee And to this the Hebrew position of the words inclines stablish to thy servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to the fearing thee and remembring that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is one of the appellations of God's Commandments those we know immediately tend to the fear of God The Jewish Arab reads it Make good to thy servant thy saying which is to the people of thy fear or those that fear thee But Aben Ezra Every decree of thine which may bring me to thy fear V. 48. My hands also will I lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up the palms or hands is a phrase of various use 1. for praying Psal 28.2 When I cry unto thee when I lift up my hands toward thy holy oracle Lam. 2.19 Lift up thy hands toward heaven Hab. 3.10 the deep uttered his voice and lift up his hands from whence the Apostle hath the phrase of lifting up holy hands 1 Tim. 2.8 and so ad sidera palmas in the poets 2. for blessing others Lev. 9.22 Aaron lift up his hands toward the people and blessed them or for praising and blessing God Psal 134.2 lift up your hands and praise the Lord and Psal 22.4 I will bless thee I will lift up my hands 3. for swearing Gen. 14.22 I have lift up my hand to the Lord i. e. sworn Exod. 6.8 I lifted up my hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it I sware to give it to Abraham Ezek. 36.7 I have lifted up my hand i. e. sworn surely c. so Rev. 10.5 the Angel lifted up his hand to heaven and sware so Deut. 32.40 of God I lift up my hand to heaven and say I live for ever a form of God's swearing Psal 106.26 He lifted up his hand against them to overthrow them in the wilderness i. e. he sware they should not enter into his rest see note g on
in joy Paraphrase 5. And this wilt thou doe in thy good time give them as us a joyfull return after so sad a time of captivity 6. He that goeth forth and weepeth bearing precious seed shall doubtless come again with rejoycing bringing his sheaves with him Paraphrase 6. And the poor man that carries out his handfull or small proportion of seed and looks upon it with some sadness as a melancholy thing to cast that away to rot in the earth which cost him much labour to get into his granary to bury that in the clods which was prepared for his sustenance and so takes his leave of it with wet eyes sends his tears and prayers after it cannot be more joy'd to bring home in time of harvest full loaâ—s of sheaves into his barn as the reward from heaven of his faith and patience than we have all reason to be at this time having so unexpected a return from God to all the prayers and tears which we have long poured out to him Annotations on Psal CXXVI V. 1. Dream The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be best rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that are recovered from sickness for 't is but a figurative signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein 't is used for dreaming Jer. 23.25 and elsewhere The word signifies originally fat or gross and thence healthy and strong and recovered to a firm Athletick habit of body So Isa 38.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wilt recover me as appears by what follows and make me to live To this sense and not to that of dreaming all the ancient interpreters seem to have understood it the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin consolati and so the Arabick and Aethiopick as men comforted i. e. restored to strength again as in the place of Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having recovered made to live not misreading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare as some fansie but by this of comfort expressing health of mind which is opposite to sorrow and exprest by laughter and singing v. 2. In this sense the Syriack also reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that rejoyce And this is most probably the meaning of it V. 4. South The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a dry and desart place Jud. 1.15 Thou hast given me the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of driness a dry and a barren land give me springs of waters So Isa 21.1 As whirlwinds in the dry ground The LXXII both there and here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the south and so by a metonymie the word signifies because the southern parts by reason of the heat of the sun are dry But in this place the adjunct rivers doth sufficiently evidence how 't is to be understood questionless for a dry ground which wants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrents floods to inrich it for to those floods on a dry ground is this return to captives fitly compared And thus the Chaldee at large paraphrases it Lord return our captivity as the earth is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the springs or goings out of water break out in time of driness Yet if by the south we understand a southern countrey as Aegypt and the like which being very dry makes use of overflowings to inrich the grounds and in its greatest exigence in the heat of summer when parcht and dried up to all humane expectation utterly hopeless the melted snow of Aethiopia sends down plenty of water to it and thence the whole countrey is fully irrigated the sense will be still the same for then the south and dry ground will be the same thing To which purpose 't is observable that Aethiopia in Scripture is called the south 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 12.42 the Queen of the South i. e. of Sheba or Meroe And therefore Abu Walid rendring it the South gives the reason of mentioning that especially because saith he of the driness of the region and probability of dearth therein did not God when they even despair cause waters to flow on their ground So R. Tanchum makes either meaning to be indifferent The Jewish Arab renders the place Lord turn our captivity as pools which return to the desart V. 6. Precious The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw signifies a small measure such as may readily be drawn without any assistance of wheels c. So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traham a sledge or a dray used for slighter purposes and so a cart to carry seed to the fields This is of a small sise containing little and accordingly Job 38.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most probably signifies a little of wisedom The copies of the LXXII there reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small carriage of wisedom which is there preferred before the richest jewels In like manner the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or small carriage of seed is opposed to the sheaves in the plural the perhaps many wagon-loads of those which are brought home in the harvest And thus no question it is to be understood not of precious seed which is not so fitly opposed to the sheaves but of the small contemptible quantity of seed that is sown and comes back multiplied in the harvest The LXXII and the Syriack and Arabick and Latin and Aethiopick do not at all interpret the word but onely reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting or carrying out their seed and the rest to the same sense But the Jewish Arab reads expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and carrieth a basket of seed or seed-lip and so Abu Walid interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a vessel in which the sower carrieth his seed The Hundred and Twenty Seventh PSALM A Song of Degrees for Solomon The hundred twenty seventh is thought to have been first composed by Solomon whose name being Jedidiah may be referred to v. 2. and then is his compendium of Ecclesiastes to set down the vanity of worldly solicitude without God's blessing as in all things so in that of children the greatest blessing of life It was one of those that were by the Levites sung aloud in commemoration of God's mercy in the return from the captivity 1. EXcept the Lord build the house they labour in vain that build it except the Lord keep the city the watchman waketh but in vain 2. It is vain for you to rise up early to sit up late to eat the bread of sorrows for so he giveth his beloved sleep 3. Lo children are an heritage of the Lord and the fruit of the womb is his reward Paraphrase 1 2 3. There is no way in the world to attain any secular wealth or safety save onely from the blessing of God the authour and
dispenser of all good things Without his special protection 't is not all the guards of men which can secure or preserve a city And as little is it in the power of humane solicitude or of a multitude of wives and concubines such as Solomon had in greatest abundance to have children to inherit it when 't is gathered For as to the former of these wicked men that incessantly moil and cark and drudge for the acquiring it and never injoy any part of the comforts of this life through the vehement pursuit of riches are generally frustrated and disappointed in their aims whereas on the contrary those that have God's blessing thrive insensibly become very prosperous and yet never loose any sleep in the pursuit of it And for the latter that of children it is a particular blessing of God's from whom all increase comes and he dispenseth it as he sees good as a present reward to the piety and other vertues of men 4. As arrows are in the hand of a mighty man so are children of the youth 5. Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate Paraphrase 4 5. And indeed of all blessings this of a numerous progeny is the greatest every child is an addition of strength and safety to the father As the military man guards himself with weapons arrows and darts c. so the master of a family is fortified both from hostile invasions and all other insolencies and molestations by the multitude and strength of his children who are ready still to back him and defend him at all turns from the injuries of any kind which the open violence or more secret fraud of men can design against him in the field or in any court of judicature Annotations on Psal CXXVII V. 1. Build The right understanding of this Psalm the connexion specially of the three first verses of it depends on observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building an house as that is the work not of the Architect but the Father For so to build from whence is the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son is to procreate and bring up children by which houses i. e. families are built up begun supported and continued So Gen. 16.2 't is Sarah's saying to Abraham Go in unto my maid it may be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be built by her i. e. I shall have children to build up a solitary childless family To this appertains that of the midwives Exod. 1.21 that because they feared God he built them houses gave them children to support their families So Ruth 4.11 of Rachel and Leah 't is said that they two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built the house of Israel i. e. brought all that number of children to Jacob by which that nation more than family was replenished So Deut. 25.9 of him that would not take his brother's wife and raise up seed to him the phrase is he would not build up the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brother So 1 Chron. 17.10 when Nathan tells David that the Lord will build him an house it is explained v. 11. I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom So again v. 23 and 24 and 25. And thus I suppose it is to be taken in this place building an house for raising a family begetting children and providing riches inheritance for them For of these two things the erecting a family consists 1. gathering of wealth and riches then 2. begetting some body to inherit it and of both these the Psalmist here speaks distinctly in the two following verses first of gathering the wealth v. 2. rising early sitting up late eating the bread of sorrows all which is certainly designed to that end then of children that they are an heritage and reward of the Lord v. 3. and so cannot be acquired by man's solicitude but are wholly imputable to God's blessing As for the other branch of the first verse that of guarding the city it seems to be inserted as an instance to the same purpose vulgarly understood among men 'T is God must guard or else watchmen will do little good and so unless God build all the industry of men will not be successfull to it The LXXII in the copies we now have for rising early and sitting up late reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this probably in the former part is a corruption of the copy to be mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastening in the morning to rise will be exactly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in sense we duly render sitting up late or literally being late to rest foreslowing of going to bed they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adverb with an affix In both these mistakes the Latin follow the Greek copies and reade vanum est vobis ante lucem surgere surgite postquam sederitis It is vain for you to rise before light rise after you have sate But the Syriack leave them and reade most clearly vain are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are early to rise and late to sit down or rest eating bread with sorrows which is the fittest rendring of the participles in regimine It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render so he gives his beloved sleep but the LXXII more significantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when or whereas or since he i. e. God gives his beloved sleep freely bestows and affords them rest and comfort of life and withall provides as much wealth for them and their families and indeed much more than they that moil incessantly and deny themselves the enjoyment of all worldly comforts most by so doing to inrich their posterity And that thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely so as the Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so but when may appear by the frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hucusque or hactenus for in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs have the notation of time V. 4. Youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are questionless children of the youth as those are opposed to children of the old age Gen. 37.3 Of these it is frequently observed that they are the strongest being as Jacob saith of Reuben his might the beginning of his strength And of such it is here said that they are like arrows in the hand of a mighty man defend him from hostile invasions as well as weapons can The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the young man Symmachus with the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the youth the Jewish Arab either children of youth or children of young men the word both signifying youth and being likewise the plural of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man
as a child doth on his mother and his repeating it my soul is with me as a weaned child is as much as to say I have weaned it from transgressions The Hundred and Thirty Second Psalm A Song of Degrees The hundred thirty second seems to have been at first a composure of Solomon's upon the building the Temple part of it v. 8 9 10. inserted in Solomon's prayer at the dedication of the Temple 2 Chron. 6.41 42. It is the recounting of David's care of the Ark and of God's promises made to him and his posterity as also of the setting apart of Sion to be the place of the Temple and it was after used upon the rebuilding the walls after the return from the captivity 1. LOrd remember David and all his afflictions 2. How he sware unto the Lord and vowed unto the mighty God of Jacob. 3. Surely I will not come into the tabernacle of my house nor go up into my bed 4. I will not give sleep to mine eyes nor slumber to mine eye-lids 5. Untill I find out a place for the Lord an habitation for the mighty God of Jacob. Paraphrase 1 2 3 4 5. Blessed Lord remember I beseech thee and reward upon his family the great piety and humility of David my father the eminent expressions of his zeal toward thee He was so highly concerned for the service of God that having built himself houses 1 Chr. 15. he immediately prepared a place for the Ark of God v. 1. and brought it up thither in pomp ch 15. and 16. having it seems solemnly vow'd to doe so before ever he would dedicate and bless or dwell in his own house chap. 16.43 and not content with that his zeal farther brake out to Nathan the Prophet chap. 17.1 being troubled to think of the magnificence of his own house whilst the Ark was but in a tent and resolved if God would have permitted him to have erected a magnificent structure wherein the Ark of God should be placed and God's solemn worship performed 6. Lo we heard of it at Ephrata we found it in the fields of the wood 7. We will go into his tabernacles we will worship at his footstool 8. Arise O Lord into thy rest thou and the Ark of thy strength Paraphrase 6 7 8. At the bringing it up to Jerusalem there were great solemnities a sacred devout procession and all the parts there about resounded with joy and acclamations upon the bringing it to and seating it in Zion every one with great alacrity resolving to go up and pay their devotions there as in the place of God's special residence where his Law is laid up and from whence he is graciously pleased to answer the prayers and to reveal himself to his servants This therefore David was resolved to bring to a place where it might remain that so God might in a manner inhabit among us and direct us and assist in all our undertakings 9. Let thy Priests be cloathed with righteousness and let thy Saints shout for joy Paraphrase 9. The Priests in their sacerdotal garments the emblems of the sanctity of their office and persons being by him appointed 1 Chron. 15.11 to attend on it and the Levites carrying it on their shoulders v. 15. and the singers celebrating it with great rejoycing v. 19 20 c. 10. For thy servant David's sake turn not away the face of thine anointed Paraphrase 10. Now therefore O Lord I beseech thee remember the piety and humility and all the acceptable graces of this thy faithfull beloved zealous servant and for his sake reject not me his son whom thou hast establisht in his kingdom but continue with me and accept of me whilst I actually perform what he had designed whilst I build a temple for thy presence and service 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne Paraphrase 11. To him thou hast made thy most faithfull promise that the kingdom which was not establisht in Saul's family should be confirmed on his posterity 12. If thy children shall keep my covenant and my testimony that I shall teach them their children also shall sit upon thy throne for evermore Paraphrase 12. And not so onely but that to all ages it should continue in the same line if they shall but be carefull to perform constant and uniform obedience to all the commands of God 13. For the Lord hath chosen Zion he hath desired it for his habitation 14. This shall be my rest for ever here will I dwell for I have desired it Paraphrase 13 14. The place which I design for this structure is that of Zion a place with which God is so well pleased that he never intends to remove thence nor consequently to transplant the royal throne from that family which placed it there if they will but be carefull to qualifie themselves for the continuance of so great a mercy 15. I will abundantly bless her provisions I will satisfie her poor with bread 16. I will also cloath her Priests with salvation and her Saints shall shout aloud for joy Paraphrase 15 16. Shall they but doe so he will also add all other sorts of blessings a great plenty and prosperity to the whole nation and a succession of mercies which shall require the thanksgivings and solemn acknowledgments of the Priests and Levites and singers whose daily office it is by God himself appointed them thus constantly to celebrate his mercies to offer up prayers and praises to him continually 17. There will I make the horn of David to bud I have ordained a lamp for mine anointed Paraphrase 17. And by this means shall God be ingaged to continue his favour to the posterity of David to make it a most flourishing royal family and continue it shining and burning in a continual succession till the coming of the Messiah who is promised of the seed of David 18. His enemies will I cloath with shame but upon himself shall his crown flourish Paraphrase 18. And all that oppose and invade them shall certainly be disappointed and put to flight God's special protection continuing to the posterity of so good a King to perpetuate the Kingdom to them Annotations on Psal CXXXII V. 1. Afflictions The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is worth the considering The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humility meekness lenity but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affliction The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies especially two things to speak or answer and to be afflicted humbled or deprest The context referring to David's oath or vow to God of preparing a place for the Ark which it seems was under vow though it be not mentioned in the story may seem to incline it to the former signification of speaking or making promise to God Remember David and all his speeches
how he sware unto the Lord But the ancient interpreters authority may be preferred for the latter rendering yet not for that of afflictions for what reference could those have to his vow of preparing a place for the Ark or of building the Temple but of humility meekness or pious affection to God which excited him so to swear And this the rather because when he had built himself a palace 1 Chron. 15.1 it appears by the context that he did not bless it ch 16.43 nor consequently live in it for that he might not doe till it were blest untill he had first prepared a place and brought up the Ark to it So again when he designed to build a temple for it the first proposition which he made to Nathan to this purpose was introduced with a consideration and speech of great humility 2 Sam. 7.2 See now I dwell in a house of Cedar but the Ark of God dwelleth within curtains He was so humble that he could not dwell in his house till the Ark of God was brought to Sion nor then could he think meet to be himself in so stately a palace whilst the Ark of God was but in a plain tent or tabernacle But especially this humility of David's is discernible in the passage recited 1 Chron. 17.16 c. where upon God's promise to him that he would build up his house establish his family in the Kingdom he came and sate before the Lord and said Who am I O Lord God and what is my house that thou hast brought me hitherto and so on in a speech of greatest humility and meekness and fit here to be commemorated in the beginning of this Psalm which belongs not onely to the preparing a place for the Ark on David's part but also to God's promise of establishing the Kingdom on his seed v. 11 c. V. 6. Heard of it The chief difficulty in this Psalm is what is here meant by hearing of in Ephrata And first it is certain that Ephrata is Bethleem Mich. 5.2 secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we have heard it rather than we have heard of it And then it may be interpreted that in the procession of the Ark through the tribe of Judah being returned from the Philistims we heard the joyfull acclamations which accompanied it in Bethleem this not onely when 't was placed in Kiriath-Jarim but when 't was settled at Jerusalem Bethleem as Aben Ezra saith being but three miles from Jerusalem And in accordance with this sense Kimchi Jarchi and Aben Ezra agree to interpret the fields of the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Jerusalem as in the Prophets frequently the Temple is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wood And to this inclines the correspondence between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we found it v. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till I find out a place for the Lord an habitation c. v. 5. This seems the most probable meaning of this passage the difficulty of which the learned Castellio hath remarked with this note Hujus loci sententiam non intelligo I understand not the meaning of this place Some probability there is that the fields of the wood should be the house of Amidadab in the hill of Kiriath-Jarim so called because it was a city in a woody place 1 Sam. 7.1 from whence David and all Israel resolved solemnly to fetch it and brought it to the house of Obed-Edom v. 13. And then hearing of it at Ephrata must signifie hearing it much talkt of when he dwelt at home in his fathers house at Bethleem But the former is the more obvious interpretation The Jewish Arab is obscure and probably corrupted yet the words seem thus to sound And we behold heard it in the grass or pastures of multitude abundance or plenty and we found it between the desart and the wood V. 15. Provisions The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hunt signifies any victuals that is taken with hunting and absolutely flesh food provisions for a journey so Jos 9.11 take in your hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision for your journey The LXXII renders it literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the notion of hunting but to signifie that which is hunted and so taken as among us venison the English of venatio is the flesh which is thus caught But this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it seems mistaken and by transcribers disguised into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widow and so by the Latin rendred viduam and so transfused into many other interpretations V. 16. Salvation What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation here imports will be best judged by Psal 116. There the taking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of salvations v. 13. is expounded v. 14. by paying his vows unto the Lord those oblations which he had vow'd as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressions of thankfulness for God's deliverances as Psal 50.14 offering of thanksgiving and paying of vows are put together and in plain terms v. 17. the sacrifice of thanksgiving Accordingly as the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trespass-offering or peace-offering Lev. 7. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of salvation v. 1. so they vary the style and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of praise v. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of saving praise v. 3. see note on Heb. 13. e. The Chaldee Psal 116. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of redemptions i. e. such a cup as they that have received any redemption or deliverance are wont to take to express their thankfulness the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of blessing in the Christian style and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garments of redemption were such literally as the Priests use in time of sacrifice when they are solemnly to acknowledge any deliverance or mercy received from heaven or more probably a Poetical or Rhetorical scheme such as Isa 59.17 righteousness as a breastplate and the helmet of salvation and Eph. 6.14.17 and 1 Thess 5.8 And accordingly to the Priests being cloathed with salvation is here annext her saints shall sing aloud with joy V. 17. Lamp The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamp here will be discerned by considering the double property of a lamp or candle 1. that it shineth 2. that from that when it is near spent another may be lighted and burn afresh and so the light be from one to another perpetually kept in For by this double resemblance a succession of Kings in a family is lively exprest Of David himself it is said 2 Sam. 21.17 thou shalt go no more with us to battel that thou quench not the light of Israel and of the succession 1 King 11.36 Vnto his son will I give one tribe that David my servant may have a light or lamp alway before me in Jerusalem and again ch 15.4 for David's sake did the Lord give him a lamp in
life for evermore in the end of the verse If that may be allowed then the clear way of understanding this passage is either to sever and reade by it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the dew of Hermon i. e. as the dew that lies thick and numerous on the hill called Hermon and then again to repeat as the dew which fell on the hills of Zion or else joyning them together to reade by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that descends or falls i. e. as the dew that falls upon the hills of Zion Thus 't is certain that as the dew falls on Hermon so it falls on the hills of Zion yea and at the same time and though not the same individual drops yet the same specifical dew with the same blessing refreshing quality and in the like plenty on the one and on the other And therefore though the literal rendring of the Hebrew be As the dew of Hermon which fell on the hills of Zion yet our English to avoid the mistake to which those words are subject have not done amiss to make that supply as of an Ellipsis adding and as the dew above what is in the Original without which addition yet the words may very intelligibly be rendred As the dew of Hermon which dew falls on the hills of Zion so they be taken in this sense which we have here exprest the dew which lies in great abundance on Hermon and yet falls in the like plenty on hills very distant those of Zion also Or if we desire to make the resemblance and correspondence between the oyntment and the dew more compleat it may be observed that Hermon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its high top still covered with snow was one of the greatest land-marks of Palestine Now of such hills we know that the mist or dew of them is rain in lower places there being no more ordinary indication of future rain in all countreys than when the high hills are capt with a cloud of dew And so to say this dew of Hermon or that first formature of rain which was on the top of that but as a dew should after fall in showers of rain on the adjacent countrey will be very intelligible And then for the choice of Zion for the other term on which the rain is here supposed to fall there is this reason of analogy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render skirts of Aaron's garment is by Kimchi and Jarchi affirmed to be the upper part the collar of his garment it being neither usefull nor convenient nor consequently probable that the anointing should be so liberal as to run over all his cloaths and then Zion by being thus lower than Hermon will bear a fit analogy with that The Hundred and Thirty Fourth PSALM A Song of Degrees The hundred thirty fourth is the incouraging the Priests in their constant offices in the publick worship and praising of God in the Sanctuary and is the last of those which were accommodated to the return from the Captivity 1. BEhold bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord. Paraphrase 1. Now is God in an eminent manner to be blessed and praised for all his mercies that especially of giving liberty for the continual offices of the Temple of which we were so long deprived and to which being now restored all that attend that service by day and night the Priests in their courses are obliged most diligently to perform it and affectionately and devoutly to magnifie his holy name 2. Lift up your hands in the Sanctuary and praise the Lord. Paraphrase 2. Remembring always that the ceremony of washing which is constantly observed herein is an Emblem of the greâ—â— sanctity of lives that is required of those that thus wait on the Altar that offer up any sacrifice to God especially that of praise and thanksgiving and that therefore they are most nearly concerned to be thus qualified whensoever they come to officiate 3. The Lord that made heaven and earth bless thee out of Zion Paraphrase 3. And the great omnipotent Creatour and Governour of the whole world that hath his peculiar blessing residence in mount Zion thence to hear and grant the petitions that are made unto him there bless and prosper receive and graciously answer all the requests which his people shall there at any time address unto him Annotations on Psal CXXXIV V. 1. Stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that stand seems here to have a critical notation for Aben Ezra observes that the high priest onely sat in the Temple the rest ever stood which seems to have been imitated in the primitive Christian Church that the Bishop should sit and the inferiour Clergy stand V. 2. In the Sanctuary The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying holiness as well as the holy place the Temple or Sanctuary may here be taken in the former sense the latter having been sufficiently exprest v. 1. by the house of the Lord to which also the LXXII adds there above the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the courts of the house of the Lord For the Priests which are here spoken to before their officiating which is here exprest by lifting up their hands were obliged to wash their hands and that washing is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctification see note on Joh. 13. b. and on Psal 26. d. And to this refers the lifting up holy hands 1 Tim. 2.8 the bringing this purity to our officer of devotion Of the Priest we reade in Joma c. 3. § 3. that the High Priest on the day of Expiation washes five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifications i. e. five washings of his whole body and ten washings of his hands and feet And so here lifting up the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness or sanctification will be the lifting up these holy hands qualifying themselves thus for the discharge of their office which was signified by their washing before their officiating The LXXII indeed reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sanctuary but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to holiness as their Latin reade ad sanctitatem or to the sanctuary and so the Jewish Arab but the Chaldee to secure this sense reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness to the holy place The Hundred and Thirty Fifth PSALM Praise ye the Lord. The hundred thirty fifth is a Psalm of thanksgiving to God for all his mercies and deliverances afforded to his people and was intituled Hallelujah see note a. on Psal 106. 1. PRaise ye the name of the Lord praise him O ye servants of the Lord 2. Ye that stand in the house of the Lord in the courts of the house of our God 3. Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant
world See note a. 9. The Lord preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down Paraphrase 9. If there be any more destitute than other more shut out from all sorts of humane supportation those that have neither house nor parent nor husband to relieve and comfort them especially the poor in spirit the meek the mourners those that hunger and thirst after righteousness Matth. 5.3 c. are the fittest objects for God to afford his grace to shew his compassion on Of such he will have a peculiar care of such the Kingdom of the Messias is made up if in the absence of worldly aids they sincerely apply themselves and constantly adhere to his obedience But for all godless wicked men he will as undoubtedly pour out his vengeance upon them and bring them to utter destruction 10. The Lord shall reign for ever and ever even thy God O Zion unto all generations Praise ye the Lord. Paraphrase 10. God hath the onely supreme dominion over the world and in a most eminent manner exerciseth it in the hearts of all his faithfull people under the Messias His regal power is exercised in his Church of Jews first and after of Christians and so shall continue to the end of the world His glorious name be ever magnified for it To this onely King eternal be all honour and glory world without end Annotations on Psal CXLVI V. 5. Happy This Psalm from this verse to the end hath a most visible remarkable aspect upon the Messias the eternal Son of God in his Incarnation It is acknowledged by the Jews themselves Sepher Ikkarim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What forbids us to say that there shall come a divine law that shall make most of those things that are forbidden lawfull This is the opinion of most of our Doctors who in Tanchuma explain that of Psal 146.7 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looseth or makes lawfull those things that are forbidden And on the 10th verse the Lord shall reign c. Sol. Jarchi saith it belongs to the days of the Messias And that it doth so indeed it will best appear by comparing what here is added v. 7 8. with the characters of the Messias delivered by Christ himself Matth. 11.5 6. There upon the demand of John Baptist by his Disciples whether he were the Christ or no he returns this answer to John The blind receive their sight the lame walk the lepers are cleansed the deaf hear the dead are raised up and the poor have the Gospel preached to them And blessed is he whosoever shall not be offended in me These words are ordinarily referred to and lookt on as a completion of Isa 35.5 6 7. and 61.1 2. and so no question they are And by the same reason may be resolved also to reflect on this parcel of this Psalm which bears a full correspondence with them in respect of the particulars mentioned in either This is specially observable in the first branch of Christ's answer The blind receive their sight Of this sort of miracles as it refers to those that perfectly want that sense were born blind this Maxim is delivered by one that had received such a cure Joh. 9.32 Since the world began was it not heard that any man opened the eyes of one that was born blind And the Pharisees to whom this was so confidently delivered in an universal negative were not it seems able to refute him Nay it is observable that God hath not left on record any example of his having wrought such a miracle as this at any time by the hand of Prophet or ministery of Angel till his Son incarnate came into the world and did it with his own hands that so these prophesies which principally insist on this might appear to have their completion in the Messias And when he wrought it he did it by mixing Clay and Spittle of which the Fathers observe that he gave him eyes out of the same and no other materials out of which he first created man viz. out of the dust of the earth to signifie it an act of creative power by which he did it And so this and the other like miraculous acts of his are here introduced with Which made heaven and earth And therefore our Saviour when he again met this blind man whom he had thus cured his question to him is Joh. 9.35 Doest thou believe on the Son of God intimating that this miracle wrought on him was a competent testimony that he which wrought it was no less than the Son of God and so God himself But it may here be demanded what prisoners Christ loosed of which the mention should here be made v. 7. The Lord looseth the prisoners and of which there is no mention either in Christ's answer to John or in the prediction Isa 35 to which that answer is thought to refer To this I answer 1. that this Objection would be of equal force against Isa 61.1 where there is express mention of proclaiming liberty to captives and opening the prison to them that are bound as here of loosing the prisoners 2. that as in that place of Isaiah the phrase of opening the prison to them that are bound is by the learned thought to be a prophetick elegance to signifie the cure of those that are deaf and dumb whose souls consequently were shut up from being able to express themselves as language inables others to doe so here it may poetically signifie also and then it will be directly parallel to that part of Christ's answer the deaf hear and accordingly at the curing of such Christ's form of speech was Epphatha be opened as to the doors of a prison when those which were under restraint there were to be let loose out of it their fetters being shaken off from them But then 3. 't is farther manifest that those that were under any sore disease or lameness c. are said to be bound by Satan Luk. 13.16 and so to be loosed by Christ when they were cured by him So saith Christ v. 12. Woman thou art loosed from thine infirmity and immediately she was made streight Her being made streight was her being loosed out of her restraint or bonds or prison And in this latitude of the poetick or prophetick expression the Lord 's loosing the prisoners here will comprehend the walking of the lame the lepers being cleansed the hearing of the deaf yea and the raising up of the dead for those of all others are fastest bound and so when they are raised the style is as proper as to Lazarus in respect of the grave-cloaths loose them and let them goe By this way of interpretation of this one phrase which yet farther also may be extended to the spiritual sense of loosing us from the captivity of sin 't will now be manifest how exactly parallel this of the Psalmist is to that answer of Christ's for then there be
fear neither of the desolation of the wicked when it cometh 26. For the Lord shall be thy confidence and shall keep thy foot from being taken Paraphrase 25 26. Being thus safely lodged within the compass of God's providence and protectâ—oâ— thou shalt have no cause to dread the assaults or malice of men the wicked will be ready to malign and invade and so terrifie thee break in upon thee on a sudden and unexpectedly but thou hast a sure guard that will never fail thee as long as thou keepest close to God he will undoubtedly keep close to thee and defend thee from all mischief 27. Withhold not good from h them to whom it is due when it is in the power of thine hand to doe it 28. Say not to thy neighbour go and come again and to morrow I will give when thou hast it by thee Paraphrase 27 28. One duty before intimated v. 13. I shall especially recommend to thee for the securing the foregoing promises of God's safeguard to thee that of charity and mercy to those that stand in need of it and the readiness and chearfulness of performing this when thou art furnisht with ability for it If thou hast plenty and another poor brother wants it is but justice and reason that thou relieve him the law of doing as we would be done to requires it and God hath so unequally dispersed the riches of the world that the rich should account himself God's steward to distribute to the supply of the poor man's wants What therefore is by this tenure from heaven the indigent man's right do not thou defraud him of nor detein it any time from him when his needs exact it It is the part of a covetous-minded man when he is at present very able to give to delay or procrastinate Beware of this when thou art any way tempted to it be as ready and chearfull to give presently as he can be to receive it from thee 29. Devise not evil against thy neighbour seeing he dwelleth securely by thee Paraphrase 29. But be sure thou never so much as entertain any clancular design of hurting any man especially thy neighbour or friend that hath confidence of thy kindness There is nothing more base and odious in the sight of God or man and which shall more provoke the divine protection v. 26. to destitute thee than this falseness and treachery and unprovoked malice 30. Strive not with a man without cause if he have done thee no harm Paraphrase 30. Be thou carefull never to break friendship or fall out with any man or so much as enter disputes of unkindness or quarrels with him unless he have done somewhat unreconcileable with friendship repaid thee injury for thy kindness 31. Envy thou not the oppressour and choose none of his ways Paraphrase 31. Thou hast little reason to look with envy or emulation on the felicities or prosperities of wicked men of those particularly which invade and oppress others and design and sometimes bring in great advantages and encrease to their own heap by the rifling and plundering of others Believe it there is nothing more contrary to a durable prosperity The least or the greatest injustice or rapine whatsoever sin it be of that kind that promiseth most advantage will in fine be found the most blasting and inauspicious very unfit to be the object of thy envy or choice 32. For the froward is abomination to the Lord but his secret is with the righteous Paraphrase 32. And the reason is clear for as all prosperity even of this world is in the hand of God to dispose of so it is certain none have less pretence to his favour the fountain of all good things than these Such transgressors and prevaricators that violate all laws of God and nature and common humanity are most detestable in the sight of God as he withdraws his grace from such so it is to be expected that instead of blessing he shall pursue and curse them blast all their former felicities The just and upright that will doe good to all but injure none the exact conscientious dealers are the men to whom his favour and presence and so blessing belongs and none else have any right or pretence to it 33. The curse of the Lord is in the house of the wicked but he blesseth the habitation of the just Paraphrase 33. Nay not onely the withdrawing of his auspicious influences but the heaping all maledictions and curses upon whole families of the wicked and all their posterity that continue in the ways or make no restitution and satisfaction for the violences of their ancestours is with great reason to be expected from an holy and just Judge all his blessings being meanwhile entailed on just and mercifull men and their progeny 34. Surely he scorneth the scorner but he giveth grace to the lowly Paraphrase 34. For the rule is of eternal truth concerning all God's dispensations both spiritual and temporal which tend to the felicities of this or another life God withholdeth them from all those which presumptuously contemn and violate his law and setteth himself as an enemy profestly against them Onely his humble pliable docible obedient servants have the promise of his continued favour and all the gracious effects of that and the continual supplies and encrease of all good that they can stand in need of in answer to their prayers in all lowliness of heart addrest unto God they being thus qualified to receive and make use of it 35. The wise shall inherit glory but shame shall be the promotion of fools Paraphrase 35. The conclusion then of these premises is that good men shall meet with a sure reward though not as a stipend due to their works yet as an inheritance by a mercifull Father made over to them all comforts and advantages here and eternal glory hereafter but wicked irrational men that despise all laws of piety and justice shall get nothing by all their artifices oppressions c. but reproach and ignominy in this world and eternal confusion of face rejection from the presence of God in another world Annotations on Chap. III. V. 4. Good understanding The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand signifies prudence or intelligence but in that sense seems not to fit this place or with any propriety to be joyned with favour which is the favour or kindness of others nor will it easily be resolved in this sense what should be meant by finding good understanding whether with God or man unless the understanding be taken in the passive sense for that whereby God or man considers or esteems or understands him that finds it which is a mere Anglicism and hath nothing of Hebrew propriety in it To avoid this inconvenience it would not be unreasonable to take notice of another notion of the Verb in Hiphil for being happy or prosperous or successfull So Isa 52.13 Behold my servant
and to that the vulgar Latin seem to refer composito gradu incedebant they went in a formed path but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs also to the motion of the mind and then it signifies to provoke and in that notion 't is evident the Syriack there use it who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they provoke the Lord. This rendring of the Chaldee's was most probably by mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that signifies to provoke to anger which the Syriack seeing have rendred it by both dancing and provoking they dance with the feet and provoke the Lord to anger But the true meaning of the verb in that place must needs be discerned by v. 18. where we have the noun the same which here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade the bravery of their tinkling ornaments but the Chaldee and with them the Latin reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their shoes and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their cloathing and so the Syriack and Arabick all agreeing to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it must needs be there an ornament of the feet And then in all reason we must so take it here there being no other place of the Scripture from whence we should pretend to fetch any other importance of the word In this sense the literal rendring of the passage will be as an ornament for the correction of a fool i. e. as when a fool hath some ornament or bravery put on him and in that goes or is carried to correction Thus will it perfectly agree with the foregoing similitude of an oxe going to the slaughter or to the sacrifice who when he goes thither discerns not but that he is going to a fair pasture or as it was an ancient custom goes with a Garland or Crown on his head when he goes to be sacrificed As that Garland is to the Oxe so this ornament to the fool and then as the fool thus set out never imagins he goes to correction and the oxe never thinks of his approaching slaughter so this seducible young man allured by promises of pleasure and security goes to his own mischief and ruine If there seem any difficulty in this rendring then will that be cleared by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a verb signifying as it doth in Isaiah to wear that tinkling ornament on his feet and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be as a fool danceth parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a bird hastens v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the bond or chain so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligavit by which he is tied to the post for correction he goes on merrily and jollily though it be to the place of correction that he goes Thus it is certain Symmachus understood it who reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fool leaping dancing to the fetters or bonds and to the same sense more paraphrastically the Latin quasi agnus lasciviens ignorans quod ad vincula stultus trahatur and as a lamb leaping wantonly and not knowing the fool is drawn to bonds In this passage the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fool is by the Chaldee and Syriack and LXXII and Arabick transformed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deer or stagg and so set as another similitude to which that which follows of the arrow or dart striking through his liver may be literally applied and thus understanding it seeing there is no substantive to supply the place of the fool in this part of the period they all join to reade here a dog though there be no word that sounds that way but meaning it as a paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee and as a dog to the chain or bonds and the Syriack in the same words and also the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a dog to the bonds And then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a deer struck with a dart into the liver and so the rest also From hence it is saith the learned Val. Schindler that the Hebrews expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one that hath those tinkling ornaments bells about his heels leaping and frisking like a dog And so by this understanding of the passage all the rendrings of the ancient Interpreters if not as literal yet as using the liberty of paraphrasts will be accorded V. 26. Many strong men The Hebrew here reads not many but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally and strong are all her slain i. e. all the slain are the strong if we join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her slain as is most reasonable and so the Chaldee seems to reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong are all her slain and so the Syriack both literally following the Hebrew And then the meaning is men of strength and valour in other things those that have been the most famed and reputed of in that kind have generally been wounded and slain by these darts But if we permit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to affect the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong then it is all the strong are her slain by all the strong meaning all the most strong or renowned for strength those that have excelled all others in strength So the vulgar Latin reads expresly fortissimi quique interfecti sunt ab ea all the most valiant have been slain by her The LXXII to avoid the difficulty leave out the word strong and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are innumerable whom she hath slain But Symmachus and Theodotion more literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the strong V. 1. In the end the LXXII adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my son honour the Lord and thou shalt be strong but beside him fear no other V. 6. For my house and I looked they reade as of the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her house and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she looked and so understand this and the following verses of the whores watching whom she may seduce 'T is probable this was by reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my house as we have it and the Chaldee and the Latin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her house V. 8. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking not that the word hath any such signification but because they thought that circumstance of walking sufficiently express'd before in the beginning of the verse V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solace from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exultavit they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the custom of wrestlers to which Aquila also refers in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strive or wrestle V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight way they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily seduced the word is taken from a foolish bird
wilder men and if this Raven sent out of the Ark the place of God's rest in Heaven thus long hovering over this Earth of ours going to and fro only on this errand to see whether the waters be dried up from off the Earth whether the Deluge of sin be abated may not yet be allowed some rest for the soal of her foot if at the heels of that the Dove-like Spirit moving once more upon the Waters may not find one Olive-leaf among us to carry back in token that we are content to hear of Peace to be friends with God if having Moses and so many Prophets the rod of the one so long on our shoulders and the Thunder of the other in our ears we cannot yet be brought this day to hear this voice this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this clamorous importunate voice Repent or perish irreversibly I must then divert with that other Prophet with an O altar altar hear the word of the Lord because Jeroboam's heart was harder than that with an O earth earth earth with a Hear O heaven and hearken O earth flie to the deafest creatures in the world because I can have no better Auditors In this case Preaching is the most uncharitable thing apt only to improve our ruine like breath when it meets with fire only to increase our flames there is nothing left tolerably seasonable but our Prayers that our hearts being the only whole Creatures in the Kingdom may at last be broken also that by his powerful controlling convincing Spirit the proud Atheistical spirit that reigns among us may at last be humbled to the dust that in the ruine of the Kingdom of Satan his pride his sorceries his rebellions may be erected the humble heavenly Kingdom of our Christ that meekness that lowliness that purity that mercifulness that peaceableness that power of the Gospel-spirit that we may be a Nation of Christians first and then of Saints that having taken up the close of the Angels Anthem Good will towards men we may pass through peace on earth and ascend to that Glory to God on high and with all that Celestial Quire ascribe to him the Glory the Honour the Power the Praise c. God is the God of Bethel The V. SERMON GEN. 31. beginning of ver 13. I am the God of Bethel THE story of God's appearing to Jacob at Luz Gen. 28. is so known a passage so remarkable even to children by that memorative topick the Ladder and the Angels that I shall not need assist your memories but only tell you that that passage at large that vision and the consequents of it from the 12 ver of the 28. to the end of the Chap. is the particular foundation of the words of this Text and the rise which I am obliged to take in the handling of them That hard pillow which the benighted Jacob had chosen for himself in Luz and became so memorable to him by the vision afforded him there he anointed and christned as it were named it anew on that occasion into Bethel the house or residence of God consecrated it into a Temple solemnized that Consecration endow'd that Temple with a vow and resolution of all the Minchahs and Nedabahs acts of obedience and free-will-offerings duty and piety imaginable and the whole business was so pleasurable and acceptable to God God's appearing to him and his returns to God that in the words of my Text twenty years after that passage God puts him in mind of what there pass'd and desires to be no otherwise acknowledg'd by him than as he there appeared and revealed himself I am the God of Bethel c. For the clear understanding of which it will be necessary to recollect the chief remarkable passages that are recorded in that story and seem to be principally refer'd to here and then I shall be able to give you the survey and the full dimensions of Bethel the adequate importance of this Text. And the passages are more generally but three 1. God's signal promises of mercy and bounty to Jacob emblematically resembled by the Ladder from Earth to Heaven God standing on the top of that and the Angels busie on their attendance ascending and descending on it and then in plain words the embleme interpreted the hieroglyphick explained v. 13 14 15. I am the Lord God of Abraham thy father and the God of Isaac the land whereon thou liest to thee will I give it c. And thy seed shall be as the dust of the earth c. And behold there is the signal Promise I told you of that belongs to every Pilgrim Patriarch every toss'd itinerant servant and favourite of Heaven that carries the simplicity and piety of Jacob along with him though he be for the present in that other title of his the poor Syrian ready to perish behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land for I will not leave thee until I have done that which I have spoken to thee of The second passage is Jacob's consecrating of this place of God's appearance anointing the Pillar and naming it Bethel in the 18 and 19. verses The third and last is Jacob's vow unto God on condition of that his blessing him ver 20. And Jacob vowed a vow saying If God will be with me and will keep me in this way that I go and will give me bread to eat and raiment to put on so that I come to my Father's house in peace then shall the Lord be my God and this stone which I have set for a pillar shall be God's house and of all that thou shalt give me I will surely give the tenth unto thee These are the three principal passages in that story and in relation to each of these I am now obliged to handle the words and consequently to divide them not into parts but considerations and so look on them as they stand First in relation to God's promise there made and so first God is the God of Bethel Secondly in relation to this dreadful this consecrated Place as Bethel signifies the residence the house of God and so secondly God is the God of Bethel Thirdly in relation to Jacob's vow there made and so thirdly and especially and most eminently God is the God of Bethel as it follows in the verse I am the God of Bethel where thou anointed'st a pillar and vowed'st a vow unto me I begin first with the first of these The relation of the words to God's appearing and making promise to Jacob so Ego Deus Bethelis God is the God of Bethel And in that first view you will have tender of three severals I will give you them as they rise 1. That God takes a great deal of delight in making and recounting of promises made to his Children the free omnipotent Donour of all the treasures of the world is better pleased to behold himself our Debtor than our Prince
beloved wallowing again 2. Our daily minutely recourse to that digitus Dei finger of God which alone say the Jews can cleanse Lepers with a Lord if thou wilt thou canst make us clean thou canst prepare new Jordans of Grace beyond all our Rivers of Damascus new banks new treasures of Purity And then 3. taking the seasonable advice of the Syrian servants going down and washing in that Jordan acting upon our selves by the power of this grace thus fitly co-operating with God to the utmost of our derivative strength not lying like Creeples on the bank when we have a Bethesda before us which yet will cleanse none but those that go into it And that brings me to the former of the two circumstances belonging to this duty denoted by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanse our selves That it is the Christian's task upon himself this of purifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us cleanse our selves 'T is the prerogative of the grace of Christ that he that is vouchsafed his portion of that is thereby thus enabled to mortifie sin and advance toward purity and it is the duty of all that are thus vouchsafed and dignified to make use of that strength to that end to purifie themselves For as Aquinas observes out of Aristotle that those things are possible for us which are possible by our friends so what we are enabled to do by the grace of Christ we are able to do He that is born of God is born an Athleta and Victor the whole world is but a Pygmy before him this is the privilege of that high descent that be he the impotentest creature in the world considered in his natural carnal or moral principles either as born of bloud or of the will of the flesh or of the will of man he hath yet an acquisition of a kind of omnipotence from the derived communicated strength of Christ as he is born of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he can do all things through Christ that strengthens him God by his preventing and subsequent grace works in the Christian to will and to do merely of his good pleasure of bounty and then the exhortation belongs to that Christian to work and work out his own Salvation And were but the care and pains employed in the using and improving those Talents which God hath given us and calling to Heaven for supplies which is mis-spent and paultred away in pleading our impotencies and disabilities and wants of grace that is in acusing in the old Heathen style God's illiberal dealing with his children charging Heaven with all our failings we might certainly reap better fruit of our time be fairer proficients in this art of purging and in the mean may spend our spirits most profitably in calling and hastening one another to this so possible and withal so necessary task and that is the last particular That it ought to be the united design of all Christians the Apostle and people together to aid and assist one another in this work of purifying by entreaties by exhortations by all the engagements of love and duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us cleanse our selves The work 't is acknowledg'd though possible to be gone through with in such a measure as shall be sure of acceptance is yet of some more than ordinary difficulty How long hath this poor Nation been about it so many years in the Refiners fire in God's fornace for purifying worn out and rent to pieces under the Fuller's sope and yet God knows as full of dross and spots as ever the poor Leper-kingdom thrust out of the camp the Temple banish'd from the old priviledges of the Israelite the Oracle and the service of God God spitting in the face of it in Moses's style a kind of excommunicate state all on that charitable purpose that it might be ashamed and apply it self to the Priest to God for his purgatives I shall add look'd upon pray'd over by that Priest so many years together and that cure still as far from being perfected as ever the leprosie spreading in the skin the sins multiplying under the Priests inspection under God's rod at the end of a seven years rinsing not with sope but nitre a thousand times more odious spots more provoking sins more hellish impurities than before I remember what poor Porphyry was fain to do in pursuit of purgatives the same that Saul after the commission of his sin that rent the Kingdom from him betake himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to magick and conjuring make friends to the Devil to help purifie him O that we having met with luckier prescriptions recipe's from Heaven that would be sure to prove successful would not betray all for want of applying them that while it is called to day while a poor spotted Kingdom lies a gasping the benefit of the last plunge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might not be quite let slip that this of purifying the only true expedient yet untried whilst all others are experimented to be but mere Empirical state-mountebankery might at length be thought on prosecuted with some vigour every man entring into the retirement of his own breast there to search and view the spotted patient the plague the leprosie of his own heart and again every man making his arts of cure as communicative and diffusive as charitable and Catholick as he can that as David was ravish'd with joy when they said unto him Let us go into the house of the Lord that pleasant news and spectacle a conspiration for Piety so we for that only errand that sends us all to that house the beginning and advancing of Purity every man like an Israelite in his flight from Aegypt not only going out in haste a passeover toward purity but also despoiling his Aegyptian neighbours robbing one of his lusts another of his detractions one of his Atheistical oaths another of his swinish excesses one of his Infidel tremblings and basenesses another of his covetings and ambitions his jewels of silver and jewels of gold and raiments his most valued precious sins the curses with which he hath cloathed himself as with a garment and which would one day if they were not snatch'd from him come like scalding water into his bowels and oyl into his bones and so yet if it be possible come out a troop a legion of naked Wrastlers a whole shole of candidates toward Purity Till somewhat be done this way more than hitherto hath been done Peace may hover over our heads express its willingness to light upon us but ad candida tecta columbae that dove will not enter or dwell where Purity hath not prepared for her or if she should so unlearn her own humour 't were danger she would turn Vultur that most desirable blessing prove our fatal'st curse leave us in and to a state of all impurities to deprecate and curse those mercies that had betrayed us to such irreversible miseries Lord purge Lord cleanse us do thou break those vessels of ours
that we again in the Gentilism of our Fathers were all deeply plunged in a double common damnation how are we to humble our selves infinitely above measure to stretch and rack and torture every power of our souls to its extent thereby to enlarge and aggravate the measure of this guilt against our selves which hitherto perhaps we have not taken notice of There is not a better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world no more powerful medicine for the softning of the soul and keeping it in a Christian tenderness than this lading it with all the burdens that its common or private condition can make it capable of this tiring of it out and bringing it down into the dust in the sense of its spiritual engagements For 't is impossible for him who hath fully valued the weight of his general guilts each of which hath lead enough to sink the most corky vain fluctuating proud stubborn heart in the world 't is impossible I say for him either wilfully to run into any actual sins or insolently to hold up his head in the pride of his integrity This very one meditation that we all hear might justly have been left in heathenism and that the sins of the Heathens shall be imputed to us their children if we do not repent is enough to loosen the toughest strongest spirit to melt the flintiest heart to humble the most elevated soul to habituate it with such a sense of its common miseries that it shall never have courage or confidence to venter on the danger of particular Rebellions 2. From the view of their ignorance or impiety which was of so hainous importance to examine our selves by their indictment 1. For our learning 2. For our lives 3. For the life of grace in us 1. For our learning Whether that be not mixed with a great deal of Atheistical ignorance with a delight and aquiescence and contentation in those lower Elements which have nothing of God in them whether we have not sacrificed the liveliest and spritefullest part of our age and souls in these Philological and Physical disquisitions which if they have not a perpetual aspect and aim at Divinity if they be not set upon in that respect and made use of to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clement their best friend they are very hurtful and of dangerous issue Whether out of our circle of humane heathen learning whence the Fathers produced precious antidotes we have not suckt the poyson of unhallowed vanity and been fed either to a pride and ostentation of our secular or a satiety or loathing of our Theological learning as being too coarse and homely for our quainter palates Whether our studies have not been guilty of those faults which cursed the Heathen knowledge as trusting to our selves or wit and good parts like the Philosophers in Athenagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not vouchsafing to be taught by God even in matters of religion but every man consulting and believing and relying on his own reason Again in making our study an instrument only to satisfie our curiosity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only as speculators of some unknown truths not intending or desiring thereby either to promote vertue good works or the Kingdom of God in our selves or which is the ultimate end which only commends and blesses our study or knowledge the glory of God in others 2. In our lives to examine whether there are not also many relicks of heathenism altars erected to Baalim to Ceres to Venus and the like Whether there be not many amongst us whose God is their belly their back their lust their treasure or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that earthly unknown God whom we have no one name for and therefore is called at large the God of the world Whether we do not with as much zeal and earnestness and cost serve and worship many earthy vanities which our own phansies deifie for us as ever the Heathen did their multitude and shole of gods And in brief whether we have not found in our selves the sins as well as the blood of the Gentiles and acted over some or all the abominations set down to judge our selves by Rom. i. from the 21 verse to the end Lastly for the life of grace in us Whether many of us are not as arrant heathens as mere strangers from spiritual illumination and so from the mystical Commonwealth of Israel as any of them Clem. Strom. 2. calls the life of your unregenerate man a Heathen life and the first life we have by which we live and move and grow and see but understand nothing and 't is our regeneration by which we raise our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from being still mere Gentiles and Tatianus farther that without the spirit we differ from beasts only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the articulation of our voice So that in fine neither our reason nor Christian profession distinguisheth us either from beasts or Gentiles only the spirit in the formalis ratio by which we excel and differ from the Heathen sons of darkness Wherefore I say to conclude we must in the clearest calm and serenity of our souls make a most earnest search and inquest on our selves whether we are yet raised out of this heathenism this ignorance this unregeneracy of nature and elevated any degree in the estate of grace and if we find our selves still Gentiles and which is worse than that still senseless of that our condition we must strive and work and pray our selves out of it and not suffer the temptations of the flesh the temptations of our nature the temptations of the world nay the temptations of our secular proud learning lull us one minute longer in that carnal security lest after a careless unregenerate natural life we die the death of those bold not vigilant but stupid Philosophers And for those of us who are yet any way Heathenish either in our learning or lives which have nothing but the name of Christians to exempt us from the judgment of their ignorance O Lord make us in time sensible of this our condition and whensoever we shall humble our selves before thee and confess unto thee the sinfulness of our nature the ignorance of our Ancestors and every man the plague of his own heart and repent and turn and pray toward thy house then hear thou in Heaven thy dwelling place and when thou hearest forgive remember not our offences nor the offences of our Heathen Fathers neither take thou vengeance of our sins but spare us O Lord spare thy people whom thy Son hath redeemed and thy spirit shall sanctifie from the guilt and practice of their rebellions Now to God who hath elected us hath c. Pars Secunda SERMON XIII ACTS XVII 30 And the times of this ignorance God winked at but now commandeth all men every where to repent THey which come from either mean or dishonoured Progenitors will desire to make up their Fathers defect by