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
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
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
behold my condition give me for lost thinking that God himself either is not able or willing to restore me to my Kingdom again 3. But thou O Lord art a shield for me my glory and the lifter up of mine head Paraphrase 3. But thou art an Omnipotent God and hast engaged thy self for my support abundantly able to guard me from all dangers to rescue and exalt me in this my seeming forlorn condition and to restore me in thy good time to my throne again and this thou hast by thy promise assured me that thou wilt do In thee therefore is my trust and my chearful steady unshaken confidence 4. I cried unto the Lord with my voice and he heard me out of his holy hill Paraphrase 4. Whensoever I have yet been in any distress my addresses have been constant unto the Lord and my prayers fervently sent up to him And out of heaven in an eminent manner hath he relieved me interposing his gracious hand and peculiar presence such as is mystically exhibited in the Ark which is placed in Zion Gods Mount so called or his holy place Psal 2.6 5. I laid me down and slept I awaked for the Lord sustained me Paraphrase 5. Whether I slept or waked I had no reason to doubt or fear for his sacred aid and protection was ever over me effectual to my safety Of a mystical sense here applied to Christs resurrection See August de Civitate Dei Lib. 17. Cap. 18. 6. I will not be afraid of ten thousands of people that have set themselves against me round about Paraphrase 6. The many experiments of this heavenly guard are ground of all courage and assurance to me that how great soever the number already is or ever shall advance to how industrious and diligent soever they are in their pursuits how close soever they may besiege and encompass me thou wilt yet secure and deliver me out of their hand 7. Arise O Lord save me O my God for thou hast smitten all mine enemies upon the cheek-bone thou hast broken the teeth of the ungodly Paraphrase 7. O let thy power interpose and check and over-rule their power let thy fatherly mercy and fidelity so often experimented by me in the persecutions of Saul and assaults of the Philistims c. work this farther deliverance for me For thus thou hast hitherto dealt with all my assailants thou hast returned them with loss and shame their strongest forces and keenest designs have been constantly discomfited by thee 8. Salvation belongeth unto the Lord thy blessing is upon thy people Paraphrase 8. All deliverance proceeds and cometh out from thee O Lord thou art the author of every good thing to those that cleave fast to thee in faithful persevering obedience and dependance on thee Annotations on Psal III. A Psalm The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used of this and many other Psalms cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth cutting off and metaphorically singing either with the voice or instruments or both Psalmi dicuntur qui cantantur ad Psalterium quo usus David 1 Chron. 15. saith S. Augustine By this name are called those that are sung to the Psaltery which David used 1 Chron. 15. Of the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm and its difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymns and songs see Annotat. on Ephes 5.3 But it seems not here to be taken in any narrow strict notion but to be a word of a very comprehensive latitude neither appropriated to any part of composition or species of Musick For indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack and Arabick is generally used for Musick and so also for feasting and dancing at which Musick was used and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minstrels Matth. 9.23 are by the Syriack stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Musical Instrument and all the sorts of them and not only the Psaltery which are carefully reckoned up Dan. 3.5 are there contained under that stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruments of Musick And so the Talmudists though they distinguish exactly betwixt Instrumental and Vocal Musick yet make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generical name to both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocal or oral Musick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrumental Musick Proportionably the Arabick and Syriack inscribe all the Psalms through the Book by this stile And the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general comprehensive word used for singing lauding praising without any relation to either the composition or Musick Now in this Book of Psalms there is this variety sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used alone as here and in many other places sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or canticle is added to it as Psal 30.1 and in seven others sometimes it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song going before it as Psal 48.1 and in four more And of these several complications S. Hilary in his Prologue on the Psalms hath thus exprest his sense Psalmus est cum cessante voce pulsus tantum organi 1. A Psalm is when the voice ceasing the sound only of the Instrument is heard 2. A Canticle is when the quire of Singers using their liberty and not observing the Instrument sing with loud voices 3. A Canticle of Psalm when the Instrument going before the voice of the quire follows to the same tune 4. And 4. A Psalm of Canticle when the quire of voices going foremost the Instruments follow and observe them And answerable to these four kinds of Musick are saith he the Titles of the Psalms And this interpretation is mentioned by S. Augustine on Psal 67. with an acutioribus ociosioribus relinquimus We leave it to those that are more acute and have more leisure and nescio utrum possit ista differentia demonstrari I know not whether this difference can be demonstrated It is therefore more probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was resolved to be taken in the wider and more comprehensive sense so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also and without this niceness of critical or curious observation all these four words and phrases Psalm and Canticle Psalm of Canticle and Canticle of Psalm be used promiscuously for the very same thing according to the account frequent with Kimchi that the same thing is exprest in two words by the figure very ordinary in the Hebrew idiom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accordingly the Chaldee sometimes read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 48.1 A Song and Praise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 77.1 A Praise and Song i. e. a Psalm of benediction and praise to God and so the LXXII also sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Song of Psalm sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of song and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Songs Psalm All sure to signifie the same
into a most languishing terrible condition provoked thee to withdraw thy grace and give me up to the effects of thy displeasure This is a sad disease and of the worst condition even of the soul wherewith thou art pleased also that my body or outward condition should bear consent And in all this 't is I that have thus diseased my self disturbed and miserably wasted the health of my soul which consists in an exact conformity of my desires and actions to thy will And now there is no remedy left but one that of thy pardon and gratious forgiveness pouring thy wine and oile and healing balsom into my gaping wounds and this most seasonable mercy I beseech thee to bestow upon me 3. My soul is also sore vexed but thou O Lord how long Paraphrase 3. The disquiet and torment hereof doth pierce my soul there are the sharpest arrow◠of thy displeasure 〈◊〉 and afflict me exceedingly Lord that it might be at length thy season to asswage thy wrath to speak peace to 〈◊〉 to afford me some refreshing which I cannot hope from any other hand 4. Return O Lord deliver my soul O save me for thy mercies sake Paraphrase 4. Lord be thou pacified and reconciled to me and by that means rescue me out of this sad condition wherein I am involved under the weight of my sin and thy displeasure And though there be in me no means to propitiate but only to avert and provoke thee yet let thine own mercy and free bounty of grace have the glory of it reflect on that and from thence work this deliverance for me 5. For in death there is no remembrance of thee in the grave who will ‖ give thee thanks Paraphrase 5. For shouldest thou now proceed to take away my life as it were a most direful condition for me to die before I have propitiated thee so I may well demand what increase of glory or honor will it bring unto thee will it not be infinitely more glorious for thee to spare me till by true contrition I may regain thy favour and then I may live to praise and magnifie thy mercy and thy grace thy mercy in pardoning so great a sinner and then confess thee by vital actions of all holy obedience for the future and so demonstrate the power of thy grace which hath wrought this change in me Neither of which will be done by destroying me but only thy just judgments manifested in thy vengeance on sinners 6. I am weary with my groaning All the night make I my bed to swim I water my couch with my tears Paraphrase 6. The sadness of my present condition under the weight of thy displeasure and the grievous effects thereof is such as extorts those groans from me which instead of easing do only increase my torment The night which is the appointed season of rest is to me the time of greatest disquiet my agonies extort whole rivers of tears from me and the consideration of my horrible sins the causes of them gives me not one minute of intermission 7. Mine eye is consumed because of grief it waxeth old because of all mine enemies Paraphrase 7. The tears which the thought of thy continual displeasure and punishments incessantly draws from me have corroded and even exhausted the animal spirits that maintain my sight make mine eyes very dim above what is proportionable to my age and still there remains a succession of new sorrows to mind me of my successive sins one enemy after another still riseth up against me 8. Depart from me all ye workers of iniquity for the Lord hath heard the voice of my weeping Paraphrase 8. Whilst I thus bemoan my self before so gracious a God I cannot but with confidence look up and expect his speedy return unto my Prayers and consequently assure my self that all the designs of my rebellious enemies shall be utterly frustrated by him 9. The Lord hath heard the voice of my supplication the Lord will receive my prayer Paraphrase 9. He that hath promised not to despise a broken heart to comfort the mourner he whose title it is to be the hearer of prayers the vindicator of the innocent will certainly make good these promises to me at this time in pardoning my sins and averting these punishments from me 10. Let all mine enemies be ashamed and ‖ sore vexed let them return and be ashamed suddenly Paraphrase 10. And therefore I am most confident that all my opposers shall be discomfited and sent back successless in their present design and how confident soever now they appear they shall very suddenly be routed and put to confusion and utterly disappointed in their enterprize Annotations on Psal VI. V. 2. My bones The chief difficulty in this verse will be removed by considering the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render my bones and so indeed it often signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robustus or fortis fuit but not only so but in a greater latitude the members of the body and then the body it self nay the substance or being and not only the body as Job 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bone or body is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself in opposition to his goods and family which had been toucht sharply Chap. 1. And so among the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for ipsimet themselves see Note on Rom. 6. a. It being an ordinary figure among the Hebrews to express a thing by the names of the parts of it Thus Psal 35.10 All my bones shall say Lord who is like unto thee where certainly the bones which say and praise God are to signifie the Psalmist himself his tongue and heart and every part of him And so here being in conjunction with I am weak and my soul is sore vexed v. 3. it is but a Poetical expression my bones i. e. every part of my body Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render vexed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal signifies any sudden commotion or disturbance or trembling and so being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 languishing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sick or faint and so weak in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament See Note on Rom. viii m. and Gal. 4. a. it must signifie a sore affliction perhaps literally a disease a terrible shaking fit as of a Paralytick and this being founded in and so including also his sin the malady of the soul which is likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weakness see 1 Cor. 8. Note 6. the whole verse is the doleful description of him that hath committed any wasting sin and being cast down under Gods punishments for it is passionately suing out Gods pardon the only means possible to recover or heal him again V. 10. Let all my enemies All the Antient Interpreters understand this last verse of
the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
make my addresses to thee O Lord beseeching thee to behold in mercy the low and afflicted condition of thy servant at this time and as thou art wont to interpose thy seasonable reliefs when there is most need of them to raise those that are brought lowest so to reveale thy self to me opportunely at this present 14. That I may shew forth all thy praise in the gates of the daughter of Sion I will rejoyce in thy salvation Paraphrase 14. That so I may have continual matter of thanksgiving to pay thee when I enter into the Assembly in the midst of the inhabitants of Sion and triumphantly rejoyce and bless thee for thy deliverance afforded me 15. The heathen are sunk down in the pit that they made in the net which they hid is their own foot taken Paraphrase 15. The evil machinations of godless men bring nothing but certain ruine on them the mischief that they design to others falls constantly on themselves 16. The Lord is known by the judgment which he executeth the wicked is snared in the work of his own hands Higgaion Selah Paraphrase 16. And this is a notorious act of Gods righteous judgment on them that their acts and attempts of hurting others are all converted to their own ruine 17. The wicked shall be turned into Hell and all the Nations that forget God Paraphrase 17. And in sum that all that forsake and despise God and refuse to enter into his service or having entred apostatize from him shall whole Nations together be utterly and finally destroyed 18. For the needy shall not alway be forgotten the expectation of the poor shall not perish for ever Paraphrase 18. For though God for a while permit his meek and obedient servants to be opprest and triumpht over and in the eye of the World to be forgotten forsaken and perish yet if they constantly adhere to him and contentedly wait his leisure without flying for relief to any unlawful means 't is certain he will at last return to them and rescue them out of the oppressors hands 19. Arise O Lord let not man prevail let the heathen be judged in thy sight Paraphrase 19. On these grounds O Lord I have now all confidence to fly and pray to thee that thou wilt not permit wicked men any longer to prosper and be victorious but that thou wilt interpose thine own just hand of vengeance 20. Put them in fear O Lord that the Nations may know themselves to be but men Paraphrase 20. To chastise them sharply and subdue them that by this means they and all other presumptuous sinners may be humbled and instructed brought to a sight of themselves and a fear of thee and thy judgments Annotations on Psal IX Tit. Muth-Labben The Title of this Psalm as of the former hath been matter of much question and uncertainty in both parts of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the former many of the learned Hebrews incline to read it as one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Abu Walid who saith that perhaps from that notion of the word wherein it signifies occultari it might be a certain way or kind of still hidden or low Musick or Melody And so the Jewish Arabick Translator interprets it an hidden low slender tune To this the LXXII agree who rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appear to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one word and either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it or else supplying the want of that praeposition by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then for Labben the Jewish-Arabick translator would have it to be from Ben the name of one of the Praefects of Musick mentioned 1 Chron. 15.18 as if the Psalm were for Ben or those belonging to Ben to sing And thus it seems Kimchi's Father took it To this interpretation that place in the Chronicles seems somewhat favourable where as v. 18. of those of the second degree are reckoned Zachariah Ben Jaziel Shemiramoth Jehiel Vnâ—i Eliab Benaiah Maasiah c. so ver 20. eight of the same persons are repeated again which number must reasonably be supposed to contain all the rest as singers to sound with Psalteries on Alamoth where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reteined by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and most probably signifies the name of a tune known by that title and so indeed Kimchi among the known tunes of the Hebrews names Alamoth for one And so this is no improbable account of this title Yet in a matter where there is not ground for any more then conjecture it may not be amiss to set down some other descants First then it will be found no news for the antient interpreters to put into one those words which were and ought certainly to be divided in the Hebrew An example we have in this very particular Psal 48. he shall be our guide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death The Chaldee render as if it were one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth in the days of our youth where yet the Masorites read in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death and so there the LXXII render it in sense though not in words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever for by that they might more probably express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death than be thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula as some learned men conjecture And thus Kimchi reports of his Father that in his opinion Almuth were two words yet to be read as one And if they were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the death then all the difficulty will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labben That some of the Hebrews will have read by way of Anagram backward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were on the death of Nabal but that sure is but phansy though I see it taken up by a very learned man The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the son simply And some account may be given of that not from those that will understand it of the death of Christ the Son by way of eminence but in a far different sense so as to understand it of one whose father was not known in which notion the Latine conceiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 17.4 to be literally a man or one of the sons have rendred it vir spurius a bastard And though the LXXII there read in a distant style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty or strong man a gyant yet I suppose this is but consequent to the same notion For it is by the Hebrews observed from Gen. 6.2 and 4. that the gyants i. e. great or mighty men were begotten by those unlawful conjunctions or promiscuous use of women and so generally lived without observation of any Laws of chastity or marriage which is the meaning of corruption and violence v. 11. and so might well be thought
the poor when he draweth him into his net Paraphrase 9. For these he lies in ambush as a Lion in expectation of his prey on purpose to tear and devour them lays his toils to insnare them with all the subtlety imaginable draws them into his power and then useth the utmost violence upon them rends them and preys on them 10. He coucheth and humbleth himself that the poor may fall by his strong ones Paraphrase 10. And as a Lion is then most couchant when his aims are most bloody and designs that insidious posture to that very end so doth he put on the guise of the greatest meekness and humility on purpose that as a Lion again he may make use of it to the greatest advantage of seising on his prey oppressing any that are weaker than he whensoever it comes within reach of him 11. He hath said in his heart God hath forgotten he hideth his face he will not see it Paraphrase 11. All this while he perswades himself that God takes no notices of these oppressions of his is confident never to be called to any account for them 12. Arise O Lord O God lift up thy hand forget not the humble Paraphrase 12. But thou O Lord of all power and justice and withal of grace and mercy to them that wait on thee be pleased at length to stretch forth thy hand of defence and relief to all that are thus oppressed and injured 13. Wherefore doth the wicked contemn God he hath said in his heart Thou wilt not require it Paraphrase 13. This thy longanimity in forbearing of wicked men and permitting them to prosper makes them blaspheme thee as one that either doth not see or will never punish their violences v. 3. 14. Thou hast seen it for thou beholdest mischief and spight to requite it with thy hand the poor committeth himself unto thee thou art the helper of the fatherless Paraphrase 14. But they will one day find themselves in a sad errour and discern to their cost that God hath seen all the oppressions of their lives and will repay indignation and anger and wrath upon every Soul that hath gone on in this enormous atheistical course and on the other side take a special care of all helpless men that rely and trust on him and commit themselves by patience and piety to his custody 15. Break thou the arm of the wicked and the evil man seek out his wickedness till thou find none Paraphrase 15. For thou Lord wilt shew forth thy vengeance and bring to nothing the oppressors power visit him and his deeds till they be utterly destroyed 16. The Lord is King for ever and ever the heathen are perished out of his land Paraphrase 16. Thus will God vindicate himself to have the governing of the world in his hands and though wicked men and oppressors prosper for a time and this tempt men to some doubts and atheistical disputes yet the conclusion will clear the doubt and confirm all that consider it in the adoration of Gods power and justice viz. the utter extirpation of wicked men out of Canaan the emblem of Heaven 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Paraphrase 17. Thou hast O Lord by promise obliged thy self never to reject any humble suppliant that wants and waits for thy help the ardency of humble addresses to thee is thine own gift and then thou canst never reject or despise those requests which are thus by thine own spirit and appointment directed and brought to thee 18. To judge the fatherless and the oppressed that the man of the earth may no more oppress Paraphrase 18. And this gives security and confidence to the most helpless and desolate that thou wilt in thy good time interpose thy aids and thy vengeance to relieve the opprest when he is duly qualified for that mercy and to subdue and confound the atheistical tyrannizing oppressors and shew them how small reason they had to rejoyce and boast of Gods not seeing or considering their actions Annotations on Psalm X. V. 2. Persecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things as was said note on Psal 7. e. to persecute and to be set on fire and though we render it in the former sense and so apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked in the active sense the wicked persecutes the poor yet the antient Interpreters generally render it in the passive and apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor that in the pride of the wicked he is set on fire i. e. brought into great tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the sense that S. Peter uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.12 for a great persecution and affliction that fell on godly men And thus the sense will very well bear it in this place and the matter be little varied which way soever the rendring be it being all one whether the wicked in his pride persecute the poor or the poor be persecuted and afflicted and opprest in or through the pride of the wicked The Chaldee exactly follows the Hebrew and is as ambiguous as that but is translated in the passive sense V. 3. Blesseth Some incertainty there is in rendring this latter part of the third verse The LXXII besides that they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked from the beginning of the next verse and joyn it with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked hath provoked the Lord they also render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is blest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the injurious and so the Syriack and Latine But the Chaldee varies from them and keeps nearer the Hebrew The chief difficulty is in the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though in Kal it signifies to bless yet in Piel as here 't is used it is observed sometimes to signifie in a contrary sense to curse or blaspheme So evidently Job 1.5 Peradventure they have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and curst God in their heart the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and provoked God so again v. 11. and c. 11.5 and 9. Curse God and die so 1 King 21.10 of Naboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast blasphemed or cursed God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum Blasphemed before God and so again v. 13. And thus the Arabick word to bless as Mr. Pocock cites it out of Nehayah signifies also to reproach or rail at and many other words of contrary significations are noted by him Not. miscell ch 2. And so most reasonably it must signifie here and then the meaning will be clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative Case as in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and no ellipsis to be supplyed save only of the copulative and which is much more frequent and easie than what
assign a first literal sense to the whole Psalm wherein it might connect and accord every part with other and not so to sever the three last verses from the rest as that those should belong to Christ only and not to David whereas the former part at least some branches of it belong to David only and not to Christ The Seventeeth PSALM A Prayer of David Paraphrase The Seventeenth Psalm is an earnest request by David commenced to God for deliverance from all his oppressors and persecuters 1. Hear the right O God attend unto my cry give ear unto my prayer that goeth not out of feigned lips Paraphrase 1. Thou O God art a most righteous Lord the refuge and defence of all innocent persons be thou pleased to attend to and grant my humble request to receive with favour the affectionate prayers that I now address unto thee 2. Let my sentence come forth from thy presence let thine eyes behold the things that are equal Paraphrase 2. By thee I desire my cause may be heard and sentenced and that according to the justice of it thou wilt undertake the patronage thereof to plead for me or to judge on my side and to protect me against mine adversaries 3. Thou hast proved mine heart thou hast visited me in the night thou hast tried me and shalt find nothing I am purposed that my mouth shall not transgress Paraphrase 3. For thou Lord knowest the sincerity of my heart thou art the searcher of the secretest thoughts and depths of the most deceitful brests and accordingly thou hast examined me to the utmost In the night when the darkness hath concealed me from the eyes of men and so taken off those disguises which men put on their deeds of the day their more publick actions and at once offered me all the temptations and occasions of doing or at least thinking ill which perfect secrecy can suggest thou hast still been present to my greatest privacies to discover if there were any close evil any unsincerity in my heart Again thou haâ—t tried me with afflictions as the Metallists try their Gold and many that appear very pious men in times of prosperity in time of persecution fall away are found to be mere dross when they are cast into the fire put to this sharper trial And in both these ways of probation I hope I have approved my self to thee that my tongue and my heart have gone the same way and so that there is no deceit or unsincerity in me 4. Concerning the works of men by the words of thy lips I have kept me from the paths of the destroyer Paraphrase 4. As for the practices of the world thy commandments have kept me from any communion with them when opportunity offered me temptations when I might have had security from the eyes of men when Saul fell too into my hands that I had nothing to restrain me from using violence to him but only thy command to the contrary in making him King and when I was perswaded and incited to it 1 Sam. 26.8 yet in pure obedience to thee I have carefully kept my self from this or any other disloyal or unlawful practice 5. Hold up my goings in thy paths that my footsteps slip not Paraphrase 5. Thou by thy special grace joyned with thy directions what was my duty to do hast upheld me in those ways which are acceptable in thy sight and by the strength of this mercy and these aids of thine I have been constantly supported and kept steddy from stumbling or falling 6. I have called upon thee for thou wilt hear me O God incline thine ear unto me and hear my speech Paraphrase 6. And as oft as I have made my humble addresses to thee thou hast not failed to grant them This gives me full confidence now to come unto thee for thy support and relief O merciful God be thou pleased to continue thy wonted dignations to me 7. Shew thy marvailous loving kindness O thou that savest by thy right hand them which put their trust in thee from those that rise up against them Paraphrase 7. And 't is not my innocence I depend on for though in this matter of my dealings with them that are mine enemies I can clear my self yet my many other sins make me uncapable of using any such plea but 't is thy mercy and pardon to sinners that I confide in and thy mere pity and compassion to those that want thy relief Be thou pleased then to exercise these thy mercies toward me in that high and wonderful degree that thou art wont to do to those that place their full affiance in thee Thou Lord art the deliverer of all such thy title it is to be so and thy customary goodness solemnly and constantly to interpose thy power for such against the malice and machinations of all their adversaries vouchsafe the same wonted mercy of thine to me at this time 8. Keep me as the apple of the eye hide me under the shadow of thy wings Paraphrase 8. Let thy watchful and tender providence sense and secure me from all dangers after the same manner as nature hath provided eye-brows and lids and five tunicles for guards to fense and preserve the black that most tender part in the middle of the eye that wherein the visive faculty is placed and best represents the seat of Majesty or regal power which hath the oversight and government of the whole body or as any bird preserves her young ones from the vulture by covering them under her wings 9. From the wicked that oppress me from my deadly enemies who compass me about Paraphrase 9. And that especially at this present time that I am so distrest and straitned by enemies that vehemently hate me and surround me with all eagerness to get me into their power 10. They are inclosed in their own fat with their mouth they speak proudly Paraphrase 10. Their greatness and prosperity makes them insolent and accordingly they threaten high resolve and breath nothing but destruction against me 11. They have now compassed us in our steps they have set their eyes bowing down to the earth Paraphrase 11. And having now brought me to some streights they are absolutely resolved to subdue and destroy me utterly 12. Like as a Lion that is greedy of his prey and as it were a young Lion lurking in secret places Paraphrase 12. Just as an hungry ravening Lion when he comes in view of his prey or as a young Lion not yet got out of the den when any innocent sheep or other beast of the field comes within reach of him 13. Arise O Lord disappoint him cast him down deliver my soul from the wicked which is thy sword Paraphrase 13. And unless thou O Lord shalt be pleased to interpose to stop them in their course to bring them down to appear as a champion with a sword in thy hand thus timely to
the appearing of thy glory say the LXXII cum apparuerit gloria tua the Latine and so the Arabick and Aethiopick when thy fidelity shall awake saith the Syriack And so most probably it is to be understood by Gods glory awaking signifying his glorious and powerful interposition to his present rescue from his enemies hands and not deferring to relieve and avenge him till the resurrection And thus the learned Castellio took it tum satiandus cum tua experrecta fuerit imago I shall be satisfied when thy likeness shall be awaked The Eighteenth PSALM TO the Chief Musitian a Psalm of David the servant of the Lord who spake unto the Lord the words of this Song in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul and he said Paraphrase The Eighteenth Psalm was indited by David in commemoration of the many victories and now quiet settlement in the Kingdom of Israel and Judah which God had bestowed on him by his powerful interpositions for him in subduing the Philistims Syrians Moabites and Ammonites that rose up against him in quieting the Rebellion of Absalom soon after which it is recorded 2 Sam. 22. but especially in rescuing him out of the malitious bloody hands of King Saul This he composed and committed to the prefect of his Musick to be sung on solemn days for the commemorating of these deliverances and victories And these were the words of it 1. I will love thee O Lord my strength Paraphrase 1. O blessed Lord I acknowledge thee to be the sole Author of all my deliverances and victories and so by all obligations imaginable I stand ingaged most passionately to love and bless and magnifie thee to pay all the affections of my whole soul a due tribute to thee and this I do and am firmly resolved to do all my dayes 2. The Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower Paraphrase 2. To thee I have in all my distresses made my resort as to a place of perfect strength til a mighty champion to rescue me and thou hast never failed to answer me in these addresses O my God thou hast been a place of strength and security unto me and on that account I have always had confidence and chearful expectations of deliverance whatsoever my dangers have been thou hast been my sure safeguard so that I have needed no other shield my mighty deliverer see note on Luk. 1. n. and my most impregnable fort or castle 3. I will call upon the Lord which is worthy to be praised so shall I be saved from my enemies Paraphrase 3. If I am distrest or assaulted by my adversaries I have then my sure sanctuary to resort unto To him I come with acknowledgments of his abundant mercies formerly received from him the essays of his power and readiness to relieve me and withall the pawns and pledges of them for the future and to my songs of praise I add my humblest requests and supplications for deliverance and doing thus I never fail of my returns from God never miss the deliverance that I stand in need of 4. The sorrows of death compassed me and the floods of ungodly men made me afraid 5. The sorrows of hell compassed me about the snares of death prevented me Paraphrase 4 5. When whole Armies of blood-thirsty enemies closed me on every side ready as a torrent to overwhelm 〈◊〉 â—d â—ere very terrible in that appearance when their designs were even come to their desired Issue and there was no visible way of my escape or preservation 6. In my distress I called upon the Lord and cried unto my God he heard my voice out of his Temple and my cry came before him even unto his ears Paraphrase 6. In these streights immediately I made my address to God and most passionately poured out my requests before him and he from Heaven that place of his peculiar residence and therefore the sanctuary whence all reâ—â—uâ— come aâ— the place to which all petitions are brought afforded me a speedy audience considered and immediately granted my desires 7. Then the earth shook and trembled the foundations also of the hills moved and were shaken because he was wroth 8. There went up a smoak out of his nostrils and fire out of his mouth devoured coals were kindled by it 9. He bowed the Heavens also and came down and darkness was under his feet 10. And he rode upon a Cherub and did fly yea he did fly upon the wings of the wind 11. He made darkness his secret place his pavilion round about him were dark waters and thick clouds of the skies 12. At the brightness that was before him his thick clouds past hail-stones and coals of fire 13. The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire 14. Yea he sent out his arrows and scattered them and he shot out lightnings and discomfited them 15. Then the chanels of waters were seen and the foundations of the world were discovered at thy rebuke O Lord at the blast of the breath of thy nostrils Paraphrase 7 8 9 10 11 12 13 14 15. And then speedily he exprest his great displeasure and wrath against my adversaries a most dreadful thing the wrath of an All-powerful God able to set all the world on trembling and not so only but even to set it on fire and consume it see Exod. 20.18 and Heb. 12.29 Then might you discern him interposing his hand for the discomfiting my enemies as signally as if he had descended in a black thick cloud with a mighty wind and appearance of Angels in mining garments as we read of his exhibiting himself Num. 9.15 Mat. 9.7 Heb. 12 1â— with tempestuous showers of hail and fire such as Jos 10.11 Exod. 19.23 with thunders and lightning all these on purpose as with arrows and fiery darts to annoy and pursue them and finally with the same notoriety of his presence as when the waters of the Sea were driven back by a strong East wind and the deep turned into dry ground Exod. 14.21 22. to give the Israelites a safe passage out of their thraldome and to drown the Egyptians 16. He sent from above he took me he drew me out of many waters Paraphrase 16. And thus did he as by a party sent on purpose from Heaven deliver and rescue me from the multitude of my adversaries 17. He delivered me from my strong enemy and from them which hated me for they were too strong for me Paraphrase 17. And this at a time when they wanted neither power nor will to destroy me being much superior to me in strength had not he thus seasonably come to my rescue 18. They prevented me in the day of my calamity but the Lord was my stay Paraphrase 18. When
my distress was greatest see note on Psalm 17. k. and all humane aids were obstructed by them then God by his own special providence and interposition sustained and supported me 19. He brought me forth also into a large place he delivered me because he delighted in me Paraphrase 19. He freed me from all my streights restored me to a prosperous condition and this upon no other account but only of his kindness and mercy to me 20. The Lord rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me Paraphrase 20. Thus hath God vindicated my uprightness and given me at last those returns which were answerable to the justice of my cause 21. For I have kept the wayes of the Lord and have not wickedly departed from my God Paraphrase 21. As seeing that indeed I have not knowingly transgrest any command of his save only in the matter of Uriah for which he repented and obtained pardon from God 1 King 15.5 22. For all his judgments were before me and I did not put away his statutes from me Paraphrase 22. But have observed his statutes diligently never refusing to be ruled by any of them 23. I was also upright before him and kept my self from mine iniquity Paraphrase 23. And by so doing preserved my innocence and guarded me from compassion of any sin This still according to Scripture stile to be understood with exception of the matter of Uriah 24. Therefore hath the Lord recompensed me according to my righteousness acccording to the cleanness of my hands in his sight Paraphrase 24. And accordingly hath God out of his abundant mercy to me accepted and rewarded my uprightness and given testimony to the sincerity thereof 25. With the merciful thou wilt shew thy self merciful with an upright man thou wilt shew thy self upright 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward Paraphrase 25 26. For God is a most just impartial rewarder sees the heart and accordingly recompenses To a merciful pious man he makes returns of mercy and pity to the upright he will administer justice vindicate his cause from the oppressor and injurious He that keeps himself pure from sin with him God will deal most faithfully perform his promise to him exactly never leave any degree of goodness in him unrewarded And on the other side the rule holds as true that those that deal frowardly and stubbornly with God shall be sure to be opposed and punished by him See note on Mat. 9. k. 27. For thou wilt save the afflicted people and wilt bring down high looks Paraphrase 27. For it is Gods constant method to relieve the oppressed and destroy in his due time the oppressor be he never so confident 28. For thou wilt light my candle the Lord my God will inlighten my darkness Paraphrase 28. And on this ground I have built my confidence that how hopeless soever my present condition can at any time be the powerful Lord of Heaven and my gratious God will rescue me out of it 29. For by thee I have run through a troop and by my God have I leaped over a wall Paraphrase 29. By him I have been inabled to subdue and bring down the strongest forces 30. As for God his way is perfect the word of the Lord is tried he is a buckler to all that trust in him Paraphrase 30. He is most just and faithful his promises without all deceit or possibility of failing he will certainly protect all those that rely and depend on him 31. For who is God save the Lord or who is a rock save our God Paraphrase 31. This cannot be said of any other The deities of the heathens are not able to yield them any defence nor any but the one God whom we adore 32. It is God that girdeth me with strength and maketh my way perfect Paraphrase 32. From him I have received all my strength to him I acknowledge it wholly due that I have been preserved in safety 33. He maketh my feet like hinds feet and setteth me up upon my high places Paraphrase 33. When I was pursued by Saul he inabled me by swiftness of flight to escape to the wilderness and mountains and so to secure my self 34. He teacheth my hands to warr so that a bow of steal is broken by my arme Paraphrase 34. At other times he gave me strength for battel and inabled me to obtain most wonderful victories by mine own hand on Goliah on all other my enemies by my armies 35. Thou hast also given me the shield of thy salvation and thy right hand hath holden me up and thy gentleness hath made me great Paraphrase 35. Constantly he hath protected me from all evil â—n time of distress supported me and at last by his continued multiplyed acts of providence raised me to the greatest height 36. Thou hast inlarged my steps under me that my feet did not slip Paraphrase 36. I am now by his mercy brought to a condition of safety no enemies to distress or streighten me no dangers to apprehend 37. I have pursued my enemies and overtaken them neither did I turn again till they were consumed Paraphrase 37. Having put all my enemies to flight pursued my victory and finally subdued and destroyed them 38. I have wounded them that they were not able to rise they are fallen under my feet 39. For thou hast girded me with strength unto the battel thou hast subdued under me those that rose up against me Paraphrase 39. And all by that strength with which thou hast furnisht me my victories are all thy gifts of mercy 40. Thou hast also given me the necks of mine enemies that I might destroy them that hate me Paraphrase 40. 'T is thou that hast by thy wise and powerful providence subjected them to me See Jos. 10.24 41. They cried but there was none to save even unto the Lord but he answered them not Paraphrase 41. When thou wert thus their enemy there was none to yield them any relief the aid from heaven failed them and no other would stand them in any stead 42. Then did I beat them as small as the dust before the winde I did cast them out as the dirt in the streets Paraphrase 42. Being thus assisted by thee I put to flight and destroyed all their forces 43. Thou hast delivered me from the strivings of the people and thou hast made me the head of the heathen a people whom I have not known shall serve me Paraphrase 43. And now I am landed in a calm harbour after all the stormes that incompast me not onely mine own Kingdom being quieted but the neighbouring heathens Philistims Moabites c. added to my dominions 44. As soon as they hear of me they shall obey me the strangers shall submit themselves unto me Paraphrase 44. Some of them overcome and subdued by me others through their dread of my power
PSALM TO the chief Musitian a Psalm of David Paraphrase The Twentieth Psalm is a form of Prayer to be used by the congregation for their Prince in all times of danger that God will protect and assist him It was indited by David himself and committed to the Prefect of his Musick to be used as occasion required 1. The Lord hear thee in the day of trouble the Name of the God of Jacob defend thee Paraphrase 1. Whensoever any distress or danger befalls the King we beseech the Lord of heaven to interpose his hand for him to hearken to all his petitions and perform them gratiously and by his own almighty power to preserve him safe as in an impregnable tower or fortress 2. Send thee help from the Sanctuary and strengthen thee out of Zion Paraphrase 2. Whatsoever aid or assistance he shall at any time want that holy Majesty that exhibites himself in the ark of the tabernacle which is now placed in Zion and hath promised to grant those prayers which are duly addrest to him there be gratiously pleased from his heavenly throne to send it down to him 3. Remember all thy offerings and accept thy burnt sacrifice Selah Paraphrase 3. Receive and answer all the requests that he hath at any time made to God accept and reward all his oblations of piety as signally as when by fire sent from heaven to consume a sacrifice he evidenceth his acceptation of it 4. Grant thee according to thine own heart and fulfil all thy counsel Paraphrase 4. Whatsoever he doth now want and wish for whatsoever design he hath in his heart to accomplish the Lord of heaven by his power and wisdom gratiously dispose and perform it for him 5. We will rejoyce in thy salvation and in the Name of our God will we set up our banners The Lord fulfil all thy petitions Paraphrase 5. It is thy strength and guidance and prospering hand thou Lord of hosts on which only we depend for success and victory to thee therefore alone will we give the praise of it when either we go out to battel or return with conquest it shall be only in confidence of thy aid and with acknowledgment of thy mercy And therefore now that our King goes out to battel we have nothing to do but to invoke thy assistance that thou wilt be present with him in all his wants prosper him whatsoever he undertakes 6. Now know I that the Lord saveth his anointed he will hear him from his holy heaven with the saving strength of his right hand Paraphrase 6. And of this we are confident that he which hath advanced him to be King over his own people will interpose his hand for his rescue and deliverance the God of heaven is of abundant strength to secure him whatsoever the distress be and he will certainly do it as illustriously as if by his own right hand from heaven his holy seat of mansion he should reach out deliverance to him 7. Some trust in chariots and some in horses but we will remember the Name of the Lord our God Paraphrase 7. Let others talk of their military preparations that they have so many chariots and horses are so strongly provided for the approach of their enemies and therein place their confidence that is not our method but only to make claim of Gods protection that through him we go out to battel and on him depend for the victory and on no strength or preparations of our own 8. They are brought down and fallen but we are risen and stand upright Paraphrase 8. And as they that thus go out talking of their own strength are sure to miscarry by that confidence so shall not we fail of victory through this far surer dependance the strength of our God of Heaven 9. Save Lord let the King hear us when we call Paraphrase 9. O Lord of Heaven preserve and deliver the King out of all his streights and let all the congregation resound Amen confidently beseech God to grant this their devout petition which they believe to be most acceptable to him their duty to offer and such as he will not fail to grant their importunate and fervent prayers Annotations on Psalm XX. V. 3. Accept The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pinguis fuit was fat or was made fat and so 't is rendred here by the LXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy holocaust be made fat i. e. as fat and good sacrifices are wont to be accepted so the Latine pingue fiat But the word hath yet a farther notion for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ashes Lev. 1.16 Jer. 31.40 and from thence the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incineravit to turn to ashes which for God to do to a sacrifice to send fire from heaven and burn it to ashes 1 Kings 18.38 is a sure token of his accepting the sacrifice and him that offers it as there he did Elijah and accordingly in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the notion of receiving or accepting as is to be seen in Alkamus And thus I suppose it is taken in this place the Lord consume to ashes thy burnt offerings in token of accepting them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembring in the beginning of the verse being as here applied to sacrifices is taken in a peculiar notion so as to include acceptance V. 5. Set up our banners The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is questionless from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up a banner so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and this as a token of military courage going out alacriously to battel Thus the Chaldee renders it we will display our banners but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall be magnified and so the Latine Syriack Arabick and Aethiopick This is generally thought to proceed from their mis-reading the word inverting or transposing the letters and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus fuit was great But it may also well be that they thus thought fit to paraphrase the word in the true reading for so displaying or setting up of banners is a mode of triumph and military magnificence and so seems to be used here V. 7. Trust It is not certain what the verb is that is to be supplied in the former part of this v. 7. That there is an ellipsis is manifest yet none of the antient interpreters have supplied it but read just as the Hebrew doth some in chariots and some in horses but we Our English as being directed by the sense putteth in trust some trust in chariots But the surest way will be to let the beginning of the verse depend on that verb which follows in the end of it for so certainly it lies some do recount or make mention of their preparations for the war their chariots or horses how strong or well provided they are in these but we will recount the name of the Lord as depending only
on his blessing or prospering hand And if the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seem to resist this the account is obvious that the same is also prefixt before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and indeed seems to be superfluous as oft it is in both places and then being left out in the rendring the latter part of the verse we will remember the name there is little reason it should be conceived to have any weight in the former part of it but either be rendred in all the three places or equally be omitted in all the three And then the sense will be clear some make mention of their chariots and some of their horses but we will make mention of the name of the Lord our God or some recount their chariots but we will recount the name of the Lord our God and thus the Jewish Arabick translator interprets it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will recount or remember the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will be magnified or we will triumph the same word that they had used v. 6. in stead of lifting up banners which makes it the more probable that in both places they chose to paraphrase rather than render the Hebrew and did not mis-read the Hebrew as there it is thought but here it is not pretended The Latine use the like liberty and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another reading of the LXXII read invocabimus we will call upon the name of the Lord. But the Syriack Aethiopick and Arabick follow the LXXII in their former reading V. 9. Save Lord The rendring of this last verse is very uncertain among interpreters The Chaldee free from all ambiguity render it Lord save us O strong King receive our prayer and so the Syriack the Lord shall save us and our King shall hear us but both these add the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us above what we read in the Hebrew The LXXII on the other side render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord save the King and hear us and the Latine Arabick and Aethiopick follow these and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O eternal God save the King and hear when Here the LXXII adhere exactly to the Hebrew in the first part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord save the King but in the second render it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear us whereas the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person let him hear us This Joseph Scaliger will have understood of King David himself by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking it for granted that as the people prayed to God for the King in the five first verses of the Psalm so the King answers them v. 6 7 8. and then that the people again in the beginning of the last verse wish or pray that the King may answer them as he had done in those three verses i. e. that he might be victorious and so be able to answer thâ—â—â— in that Eucharistical manner But there is neither need nor ground for this phansie For 1. the whole Psalm is equally sung by the People some part of it by way of prayer for the King particularly the rest for themselves going out to battel with him and so imbarkt in one common concernment And 2. if the former part be a prayer to God for the King as the whole precedent Psalm will inforce especially v. 1. The Lord hear thee then certainly the latter part must also concern God as the hearer of prayers his known peculiar stile and setting it as the Hebrew doth in the third person 't is most formally a prayer to God and as much so as if it were in the second as v. 1. The Lord hear thee in the third person is certainly a prayer to God to hear And for the transition from the second to the third person 't is very ordinary in Hebrew and the account of it may here be very reasonable that having prayed solemnly for David Lord save the King which sure our Liturgy hath from hence the whole congregation joyns in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of confidence that their prayer shall be heard as in an Amen of which that is the full importance the Lord shall hear us when we call upon him And so this seems to be the undoubted meaning and rendring of the verse a prayer for the King in both parts in the one by name in the other comprehensively And that makes it more probable that the LXXII should by way of explication put both in the second person as fittest for the petitionary address than that they mis-read the Hebrew the sense of which they retain'd so perfectly From this form of acclamation to and prayer for the King and the like Psalm 118.25 is the Hosannah taken Mat. 21.9 being but a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save hear or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save now or save I pray in that other Psalm See note a. on Mat. 21. The Twenty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Twenty first Psalm was indited by David himself and committed to the Prefect of his Musick to be sung by the quire in the assembly of the people as a form of thanksgiving to God upon occasion of any victory over his and Gods enemies 1. The King shall joy in thy strength O Lord and in thy salvation how greatly shall he rejoyce Paraphrase 1. O blessed Lord thou hast gratiously interposed thy hand of power for our soveraign thine anointed thou hast delivered him out of all his dangers in this thy gratious and seasonable exhibition of thy self he hath all cause to rejoyce and triumph exceedingly This hath a more eminent completion in the Resurrection of the Messias 2. Thou hast given him his hearts desire and hast not with-holden the request of his lips Selah Paraphrase 2. Thou hast given him a most liberal return to all the most earnest requests that with tongue or heart he hath addrest to thee 3. For thou preventest him with the blessings of goodness thou settest a crown of pure gold on his head Paraphrase 3. Thou hast bestowed on him of thine own free bounty all sorts of the most valuable mercies thy special favour and all the effects thereof and as thou didst first advance him to the regal throne so hast thou now most eminently secured him in it and made his crown more illustrious his glory more conspicuous than ever 4. He asked life of thee and thou gavest it him even length of days for ever and ever Paraphrase 4. He besought thy defence that thou wouldst preserve his life and not suffer his enemies to prevail against it and thou hast heard him abundantly granted him a very long and peaceable and prosperous reign and by thy faithful promise secured the Crown to his
posterity to the time of the coming of the Messiah who must be born of his seed and when he comes be install'd in a glorious kingdom that never shall have an end 5. His glory is great in thy salvation honour and majesty hast thou laid upon him Paraphrase 5. Thou hast by interposition of thy hand for his deliverance brought great glory and dignity to him made all men see how he is valued by thee and thereby exalted him to the greatest honour and majesty of any man in the world 6. For thou hast made him most blessed for ever thou hast made him exceeding glad with thy countenance Paraphrase 6. Thou hast blessed him in such a degree that as it was promised Abraham Gen. 12.2 thou shalt be a blessing so it is now performed to this son of Abraham they that will bless any shall use this form for time to come Let him be blessed by God as David was thy special favour and kindness toward him hath been matter of most triumphant joy and exultation to him 7. For the King trusteth in the Lord and through the mercy of the most High he shall not be moved Paraphrase 7. And as he hath always reposed his trust and affiance in God so hath he never miscarried in his undertakings God 's most powerful hand hath been most seasonably and mercifully reacht out to him and secured him in all his dangers 8. Thine hand shall find out all thine enemies thy right hand shall find those that hate thee 9. Thou shalt make them as a fiery oven in time of thine anger the Lord shall swallow them up in his wrath and the fire shall devour them Paraphrase 8 9. Those that oppose or set themselves against God shall be sure to be brought down and discomfited by him They that hate God shall meet with effects of his hatred Gods displeasure is very heavy and flaming and insupportable and the effects of it no less than a most formidable and utter destruction 10. Their fruit shalt thou destroy from the earth and their seed from among the children of men Paraphrase 10. And this ruine that falls on them shall proceed to their posterity even to the utter eradication of their families 11. For they intended evil against thee they imagined a mischievous device which they were not able to perform Paraphrase 11. And this is a just vengeance on them for the evil designs which they had against him whom God had set in the throne The malignity of their purpose is thus punisht though they were not able to bring it to effect God thus blasting and frustrating them 12. Therefore shalt thou make them turn their back when thou shalt make ready thine arrows upon thy strings against the face of them Paraphrase 12. In reward to their evil intentions God shall set them in a baâ—talio before him and then assault them most hostilely and with the weapons of his sharp displeasure most sadly infest and destroy them 13. Be thou exalted O Lord in thine own strength so will we sing and praise thy power Paraphrase 13. And this his vengeance on his enemies as it is an exalting of his almighty power in the sight of all men so is it that for which we that receive the advantage by it are eternally obliged to rejoyce and bless and magnifie his holy Name Annotations on Psalm XXI V. 2. Request The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to espouse Deut. 21.7 he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath espoused a woman so Exod. 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin espoused and Deut. 22.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And if from that root came the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would elegantly be rendred the espousal of his lips i. e. his most important considerable desire which he had set his heart upon and so often begg'd of God What that was appears v. 3. setting the crown upon his head setling him peaceably in the throne Thus Cant. 3.11 Solomons day of Coronation is called poetically the day of his espousals and the day of the gladness of his heart i. e. the day that he desired so earnestly set his heart on and was so glad when it came But if the roots be distinguished by the position of the point over ש then as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not else-where to be met with in Scripture so there may be place for conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had originally the same sense that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack hath for effudit pouring out For the Lexicographers that render it elocutio and expositio and yet produce no other place but this wherein they pretend it to do so are well reconcileable with this and so are most of the antient Interpreters though they have rendred it variously the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or as other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of his lips that which the lips pour out in prayer and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpretation or exposition of the lips agreeable to the Arabick notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for indicium But the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of his lips that which he hath first prepared in the heart by meditation and then poured out at the lips V. 2. Preventest From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel hath several significations ordinarily to prevent or anticipate but withal to meet Deut 23.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render they met you not with bread and water and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurrerunt me and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Nehem. 13.2 they met not so Isai 21.14 we read they prevented not it should be they met not with bread him that fled In all which the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet So Mich. 6.6 wherewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet the Lord and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet him with burnt-offerings we read come before which if it be in the notion of preventing certainly belongs not to that place And thus it most probably signifies here thou shalt meet him with benediction of good as when Melchizedeck met Abraham and brought forth bread and wine and blessed him So Gods coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first as Job 41.2 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath begun any kindness to me obliged me first and I will repay him The rendring of Castellio is here most perspicuous and fully expressive of the sense cum egregiis affecisti beneficiis thou hast bestowed most eminent favours on him V. 11. Intended The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence
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
however God deal with David he will immutably trust in him And thus I suppose it is to be understood here if the words be simply read as they are in the original thus Judge me O Lord for I have walked in mine integrity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Lord I have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be shaken Where in his appeal to God he proposeth two things to his trial examine me v. 2. 1. whether he have not continued upright before him 2. whether he have not and do not still constantly continue to adhere and depend on him for his protection which being the two things to qualifie a man for God audience and acceptance sincerity of obedience to and of trust in God he may now chearfully appeal to him and adventure himself to his divine examination And thus all the antient Interpreters seem to have understood it none of them interposing the therefore or varying from the simple reading as our English doth but on the contrary the Arabick interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fearing which is the shaking of his hope I have trusted in the Lord and will not fear have confined it to this sense and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trusting in the Lord I will not be shaken or as other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow weak the Latine in like manner and the Aethiopick in Domino sperans non infirmabor and hoping in the Lord I will not be weakned i. e. I do hope and will continue firm in so doing To this the learned Castellio hath exprest his sense Patrocinare Jehovah qui me innocenter gero immotam in Jehova fiduciam habens O Lord take my part who behave my self innocently having an unmoved trust in the Lord. And considering that it is here his request to God to take his part that which follows in the rest of the period must in reason be the recital of the qualifications necessarily required to the hearing of this prayer rather than the inferring or concluding that God will take his part i. e. that his prayer shall be heard And this also appears by v. 3. where having offered himself to Gods examination v. 2. for the truth of what he had here pretended he specifies expresly or instances in these two things only by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in sacred style the latter is mentioned first For thy loving kindness is before mine eyes there is his unmoved hope and I have walked in thy truth there is his integrity V. 2. Try The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally so to try as the metallist doth his gold by dissolving and melting it So Psal 66.10 thou hast tried me as silver is tried where the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast melted us as the goldsmith melts his silver So Isa 47.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have melted thee I have tried thee in the crucible of affliction And thus the LXXII renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set on fire the Latine Vre burn and the Arabick make to burn And thus it specially belongs to afflictions by which as by fire such trials are made V. 4. Dissemblers From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiding himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which therefore literally signifies those that hide themselves which because all wicked men desire to do their actions averting and hating the light therefore the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine iniqua gerentes wicked doers the Arabick breakers of the Law and so in sense it is to be rendered but literally the secret dealers the greatest wickednesses being those that are most secretly contrived and accordingly the Chaldee so paraphraseth it they that hide themselves that they may do ill V. 6. I will wash That the future tense in Hebrew is frequently taken in the preter tense is known to all Here the context requires it to be so both in v. 5. and 6. being all but an explication or recital at large of what had been said v. 1. viz. that he had walked in integrity And therefore as it is v. 3. I have walked in thy truth and v. 4. I have not sat and 5. I have hated so in all reason must the futures be rendred in the latter part of those verses 4. and v. 5. I have not not I will not go and sit And then by consequence so it must be in this v. 6. I have not will for the future washt my hands in innocency and so compast Now for the phrase washing hands in innocency the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally among the guiltless and so the Latine render it inter innocentes among the innocent But this sure signifies no more than the ordinary reading of the Hebrew imports to wash the hands in token of innocence This we know was common a-among the Jews from Deut. 21.6 in any solemn business of protesting innocency to wash the hands as a token of it and so Pilate did Matth. 27. But it particularly belong'd as a ceremony preparative to praying for unless we come pure to that work there is no hope to be heard If I incline to wickedness in my heart the Lord will not hear saith David and surely the Lord heareth not sinners saith the man in the Gospel that was born blind and Isa 1. when you make long prayers I will not hear your hands are full of blood wash you make you clean 'T was therefore a common usage among all the Jews always to wash before prayers So saith Aristeas in his History of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the custom for all the Jews to wash their hands as oft as they pray to God whence the Apostle takes that phrase or lifting up holy hands 1 Tim. 2.8 see note b on that chapter So in the Yad Tephillah c. 4. Sect. 2. The hands are to be washt before prayers To this belongs the rule of the Jews that every one should wash as soon as he rises in the morning thereby to prepare himself for the reading of the Shemaah and praying not accounting him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or clean before he hath washt his hands in water and this in imitation of the Priests ministring in the Sanctuary who were not to perform any sacred office till they had poured water out of the Laver that was set in the Temple to that purpose and washt their hands in it In place of which offices of the Priest is say they the reading of the Shemaah in the morning and at other times which belongs to all and must be prepared for by washing See Mr. Pococks Miscell c. 9. This then being premised the only difficulty remaining is what is meant by incompassing the Altar this referring no doubt to the Priests officiating or sacrificing at which time he was wont to go about the Altar as it here follows
I have nothing else to complain of in my present distresses 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me up upon a rock Paraphrase 5. Were I but returned to the Sanctuary I should look upon it and make use of it as of a refuge of perfect safety to which in any difficulty I might confidently resort and be secured by God as in a tower or fortress 6. And now shall my head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Paraphrase 6. And as now it is though I am at present withheld from that felicity yet have I confidence that my prayers shall be heard that I shall be delivered from mine enemies power and exalted above them all and afforded all matter of joy and Sacrifices when I do come to Sion and abundant thanksgivings unto God 7. Hear O Lord when I cry with my voice have mercy also upon me and answer me Paraphrase 7. And therefore with this confidence I now offer up my Prayers to thee O Lord for mercy and compassion and gracious returns to all my wants 8. When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Paraphrase 8. Whatsoever supply I lack my heart directs me whither to apply my self by resounding in my ears those gracious words of thine seek ye my face calling all that want any thing to ask it of thee To thee therefore I make my address with thine own words of invitation in my mouth Thy face O Lord will I seek making all my application to thee and to none other 9. Hide not thy face far from me put not thy servant away in anger thou hast been my help leave me not neither forsake me O God of my salvation Paraphrase 9. Lord vouchsafe me thy wonted presence and favourable aspect withdraw all expressions of thy displeasure Thy former continued reliefs have ingaged me to hope for deliverance from none but thee O do not thou leave me for then I shall be utterly destitute 10. When my father and my mother forsake me then the Lord will take me up Paraphrase 10. It is one of thy wonderful works of mercy to provide for those whose parents have exposed and left them helpless the young Ravens Psalm 147.9 And the like I trust thou wilt do for me though all hmane aids should utterly fail me 11. Teach me thy way O Lord and lead me in a plain way because of mine enemies Paraphrase 11. Lord do thou instruct and direct me what course I shall take that mine enemies may have no advantage against me but that I may escape safe out of their hands 12. Deliver me not over unto the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty Paraphrase 12. Permit me not to fall into their power for as they have begun with slander and calumny so will they end if thou do not divert or with-hold them in injustice and rapine 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living Paraphrase 13. Had I not had a full confidence that I should by Gods great mercy be supported in my distress and restored to those injoyments of rest and peace which God had faithfully promised me Here the Psalmist abruptly but elegantly breaks off the speech 14. Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. Paraphrase 14. O my soul do thou patiently expect Gods leasure be not discouraged with thy present evils but arm thy self with constancy and fortitude and never doubt of Gods seasonable reliefs Annotations on Psalm XXVII V. 2. Stumbled Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the Praeter tense yet 't is usual in the Prophetick writings that these should be taken in the future tense when the context inclines that way And so here it doth being a profession of his confidence in God that he will deliver him out of his present distresses as both the antecedents v. 1. and consequents v. 3. make evident And accordingly it is most probable that here thus it should be v. 2. and so the Jewish Arab reads they shall stumble and fall and so the learned Castellio renders it si invadant offensuri sunt atque casuri If they invade me they shall stumble and fall Though it be also possible that it may reflect upon his past experiences of Gods mercies as pledges of his future and then it may retain the praeter tense And therefore I deemed it safest to take that in also in the Paraphrase V. 6. Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of jubilation are those of the solemn feasts attended not only with the harmony and Musick of the Levites but the Hosannahs and acclamations of the people Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple to those that were formerly made there in the day of a solemn feast Lam. 2.7 They have made a noise in the house of the Lord as in a day of a solemn feast And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyful sound which they that hear are by David pronounced blessed Psal 89.15 Blessed is the people that know the joyful sound V. 8. My heart For the meaning of this v. 8. little help will be had from the antient Interpreters The Syriack leave out a part of it unrendred and have only thus much My heart saith unto thee and my face shall seek thy countenance The LXXII and after them the Latine Arabick and Aethiopick in stead of Seek ye my face read I have sought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart said to thee I have sought thy face thy face Lord will I seek and other copies with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My heart hath said to thee I will seek the Lord my face hath sought thee thy face Lord will I seek But the Chaldee keeps close to the Hebrew only for seek ye reads in the singular seek thou The full meaning of it will easily be gathered by reflecting on Gods mercy and kindness unto men ready to defend them if they will but call to him for his help This is conteined in this supposed speech or command of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek ye my face thereby inviting all to address their prayers to him This gracious speech of Gods David here meditates upon and on it founds his confidence and in his addresses to Heaven first minds God of this his command or invitation or incouragement to all to seek to him that is the meaning of My soul said to thee seek ye my face laying a
which ardently and solemnly I address unto thee and so as thou hast promised gratiously to answer them 3. Draw me not away with the wicked and with the workers of iniquity which speak peace to their neighbours but mischief is in their hearts Paraphrase 3. And let not me be handled in that manner as wicked unjust oppressors and treacherous designers are wont to be handled perishing in their injurious attempts 4. Give them according to their deeds and according to the wickedness of their endeavours give them after the work of their hands render to them their desert 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up Paraphrase 4 5. For them it is most just that they should be dealt with as they have dealt that the same measure that they have meted to others should be meted to them again That as they have not heeded God and his actions and works of providence but lived in opposition to all his precepts so he in stead of prospering them as they expect should remarkably blast all their attempts and at length utterly destroy them see note on Psal 10.50 But thus sure thou wilt not deal with me who have kept close to thee in all my undertakings have dealt uprightly with all and attempted nothing but what I have thy warrant for 6. Blessed be the Lord because he hath heard the voice of my supplications Paraphrase 6. On which grounds I come confidently to thee with my request and am so assured of thy hearing and answering it graciously that I have nothing to do but to acknowledge and magnifie thy mercies as if they were already poured down upon me saying 7. The Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Paraphrase 7. The Lord of heaven is my only fortification and defence I placed my full trust in him and never made applications to any other aids that humane wisdom might suggest and I am assured I shall reap the fruit thereof assistance and deliverance in due season and therefore I am transported with joy and cannot chuse but triumph and exult and make and sing hymns for the acknowledging of his mercy 8. The Lord is their strength and he is the f saving strength of his anointed Paraphrase 8. Those that adhere to God shall certainly be protected by him he will never fail to come seasonably to the rescue of him whom he hath by his own appointment advanced to the Kingdom 9. Save thy people and bless thine inheritance feed them also and lift them up for ever Paraphrase 9. O be thou now pleased to stretch forth thy hand to rescue thy faithful servants whom thou hast chosen for thy self to be owned by thee in a peculiar manner be thou their pastor to take care of them as of thy flock and for ever to support them and raise them up when they are fallen Annotations on Psalm XXVIII V. 1. Lest if thou The Hebrew idiome is here observable The words are literally thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest thou be silent or hold thy peace from me from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak by parable Yet here the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no influence on that which immediately follows for thus the sense bears not be not silent lest thou be silent but on that only which is farther off lest I be likened that in the midst being only taken in in passage to the latter and is best rendred in sense left thou being silent or lest whilst thou art silent I be likened This idiome frequently occurs in the sacred writings and will be useful to be remembred from hence The LXXII render it literally as it lies in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest thou be silent to me and I be likened and so the Latine and Syriack also and so it must be rendred the other by if or whilst being the paraphrase and not the version and so used only by the Chaldee which professeth paraphrasing V. 2. Oracle From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for the place wherein the Ark was the holy of holies in the Temple and so proportionably in the Tabernacle before the Temple was built so stiled not only from the Decalogue or ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which were put into the Ark but specially because from the midst of the Cherubim God was wont to give answer to the Priest when he inquired of ought and so to speak there From this use of it 't is ordinarily stiled the Oracle 1 King 6.5 16 19 20 22 30. and 8.6 8. in all which the LXXII retain the Hebrew word and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 2 Chron. 3.15 and 4.20 and 5.6 8. only here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Latine takes it in the notion of Templum but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendred the Tabernacle of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Act. 19. e. or Sanctuary a part of that as in the Christian Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church or Temple is signified and that part particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the table of the holy mysteries is set called also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar-place as we learn from the Scholiast of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This therefore is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy Oracle in this place so Symmuchus and Aquila read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracle the Tabernacle or Sanctuary wherein the Ark was placed toward which they used to pray and expect Gods answers from thence viz. the granting of their prayers as when in matters of doubt they sought to the oracle for the resolution of it the Priest solemnly gave them responses from thence called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles answerable to the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak see note on Rom. 3.1 V. 3. Draw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both to draw and apprehend will be best rendered here seize not on me as he that seizeth on any to carry or drag him to execution The Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Number me not with the wicked seeming to transfer the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 26.9 hither for so that is to be rendred number not my soul with sinners In like manner the LXXII which there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy me not together with do here after they have literally rendred
womb opens and they bring forth presently This seems to be the meaning of the LXXII also that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparing the binds viz. to bring forth This is here set poetically to express the great consternation that the Moabites and Edomites intimated in the former verse were in V. 10. The floud That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither signifies a floud of waters or deluge that layes all wast is certain Such was that in Noahs time vulgarly and by way of eminence thus stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge and of that the Chaldee understands this place God say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgment and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall make the deluge to be inhabited or make the world habitable after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge saith the Syriack restrained it saith the Arabick rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit And thus it may properly be understood here the only place where the word is used save in the story of Noah as reflecting on the great judgments of God on the old heathen sinful world which he still continues although not in the same way of execution upon the heathen Princes Davids and his enemies But it is also possible that as waters and many waters signifie no more then the clouds see note c. so here the floud which is still but a multitude of waters may be taken for those waters above the firmament the clouds or watery meteors which when they were let loose upon the old world the windows of heaven were said to be opened But these withall very fit poetically to signifie the armies of David and Gods enemies which also if not represt lay wast as a flood and come in like a deluge So a flood of mighty waters signifies Isa 28.2 and the enemies coming in like a flood Isa 59.19 See Jer. 46.7 8. and 47.2 Dan. 9.26 and 11.22 Am. 9.5 Nah. 1.8 And in the like though nor the same style David speaks of his enemies Psal 6◠2 and Psal 124.4 And then Gods sitting on them will be his judging and executing punishments upon them i. e. these heathen people here formerly mentioned The Thirtieth PSALM A Psalm and song at the dedication of the house of David Paraphrase The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house the building whereof is mentioned 2 Sam. 5.11 soon after the end of his war with Sauls house and his being anointed King over Israel and is the commemoration of his own great troubles and dangers and Gods rich mercy in delivering him out of them 1. I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Paraphrase 1. I will magnifie thy mercy O Lord who hast restored me peaceably to the throne out of a very low and well-nigh lost condition When I was made like water spilt upon the earth and not only so but as such water again sunk into the pit v. 3. thou wert then pleased as it were to let down the pitcher into that pit and from those many waters that there are lost to recover and gather up one who could not deserve to be esteemed as a drop of the bucket and so to lift me and to draw me out of that pit to enable me to overcome all difficulties and not suffer mine enemies to prevail against me who would have triumpht abundantly if thou hadst not rescued and delivered me out of their hands 2. O Lord my God I cryed unto thee and thou hast healed me Paraphrase 2. When I was in distress I addrest my prayers to thee and thou gavest me release 3. O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit Paraphrase 3. It was thy continued aid and protection that still supported me without which I had certainly been destroyed 4. Sing unto the Lord O ye Saints of his and give thanks for the remembrance of his holiness Paraphrase 4. O let this be matter of rejoycing and blessing God to all pious men let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him 5. For his anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning Paraphrase 5. When he chastiseth his servans for their sins this endureth but for a small time but the effects of his favour never have any end he exerciseth them with sadness and light affliction for some small space but then presently follow solid and durable joys 6. And in my prosperity I said I shall never be moved 7. Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Paraphrase 6 7. When Saul was dead and I was crowned both over Judah and Israel in Hebron and the Ark the pledge of Gods presence and powerful assistance placed and setled in the hill of Sion I deemed my quiet and prosperity so compleat that I needed not to fear removing out of it Gods special favour to me had exalted me to the throne and as I thought now secured me in it But he was pleased for some time to withhold my rest For as after my first crowning I was seven years together exercised by enemies of the house of Saul 2 Sam. 5.5 so after this second other troubles assaulted me thereby to instruct me by what tenure it was that I held my security meerly by his continued favour and mercy toward me 8. I cryed to thee O Lord and unto the Lord I made supplication 9. What profit is there in my blood when I go down into the pit shall the dust praise thee shall it declare thy truth Paraphrase 8 9. In this estate I made my moan to God and besought him that he would not give me up to the malice of mine enemies to be destroyed and slaughtered by them but magnifie in me at once his mercy and his fidelity the one in preserving my life and restoring me to peace the other in performing those promises which would seem to have been frustrated by my death 10. Hear O Lord and have mercy on me Lord be thou mine helper Paraphrase 10. And to that end that he would now seasonably interpose his hand for my assistance 11. Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladness Paraphrase 11. 〈◊〉 at length my 〈…〉 been heard and all my sorrow and affliction exchanged for joy and a most prosperous condition and establishment in the Kingdom 2 Sam. 5.12 which is now the more glorious by comparison with my former sadness 12. To the end that
man dead and buried and forgotten by his associates I am lookt on as one irrecoverably lost and am therein resembled to a potters vessel which if broken cannot be made whole again Jer. 18.11 and so as that refuse potsheard cast out as good for nothing 13. For I have heard the slander of many fear was on every side while they took counsel together against me they devised to take away my life Paraphrase 13. Many and those no mean ones I have heard reproaching and taunting me calling me fugitive a lost and undone person hereby indeed expressing their wishes and enterprizes being all risen up in arms against me and jointly resolving to destroy me utterly 14. But I trusted in thee O Lord I said Thou art my God Paraphrase 14. Mean while I reposed my trust in thee O Lord incouraging my self with the meditation of thy mercy and tender care which would certainly secure me 15. My times are in thy hand deliver me from the hand of my enemies and from them that persecute me Paraphrase 15. As for the fittest season of affording me deliverance it must in all reason be referred to thy choice O Lord when thou seest it most opportune be thou pleased to do it for me 16. Make thy face to shine upon thy servant save me for thy mercies sake Paraphrase 16. Restore thy favourable aspect unto me deliver me of thy great kindness and mercy to me 17. Let me not be ashamed O Lord for I have called upon thee let the wicked be ashamed and let them be silent in the grave Paraphrase 17. Lord I have addrest my prayers to thee relied and depended on thee thine honour is concerned and ingaged in my preservation should I be disappointed in my confidence it would redound to thy reproach It is the wicked mans portion to exspect and miss deliverance and so to perish with shame and ignominy 18. Let the lying lips be put to silence which speak grievous things proudly and contemptuously against the righteous Paraphrase 18. 〈◊〉 〈◊〉 it ordinary for the â—â—â—â—â—â—rer to be disappointed in his designs and brought to shame and so for all others that scoff and deride the faithful servants of God and that with the greatest pride and contumely 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them which trust in thee before the sons of men Paraphrase 19. But as for those that serve thee faithfully and repose their whole trust in thee and so use no other artifices to advantage themselves but those which are perfectly allowable in thy fight there is abundant mercy laid up for them with God his works of deliverance and exaltation are constantly shewed forth to them in a visible and eminent manner 20. Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Paraphrase 20. Thy favour and providence over them represented by the Cherubims wings in the Ark is their sure refuge and guard and defence whatsoever contentious proud men can design or threaten against them 21. Blessed be the Lord for he hath shewed me his marvelous kindness in a strong city Paraphrase 21. And thus hath God his Name be ever praised for it given me evidence of his wonderful mercies securing me as in a fortified city from all the attempts of mine enemies 22. For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee Paraphrase 22. I was once in a great sadness of heart at the time of my flight from Saul and did verily think I should have been destroyed and yet even then upon the addressing my prayers to thee thou immediately deliveredst me out of that danger 23. O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud doer Paraphrase 23. Here is abundant cause for all pious men heartily to love God and admire his goodness and admirable excellencies by considering his constant deliverances afforded to all those that cleave fast to him and not only deliverances but victories all or more than they stand in need of 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Paraphrase 24. And therefore let all that repose their trust in God chearfully proceed and firmly and constantly adhere unto him and never be tempted with any difficulties to fall off or forsake him Annotations on Psal XXXI V. 6. I have hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have hated which the Chaldee retein in like manner in the first person the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast hated and so the Latine Syriack c. misreading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the verse seems to be by them most significantly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain adverbially so as to affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that observe precedent and not to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities for if they be such the additioâ— â—ing will add little to them The sense lies 〈◊〉 that heathen men when any danger or difficulty approacheth them are solemnly wont to apply themselves to auguries and divinations and so to false Gods to receive advice and directions from them but doing so and observing their responses most superstitiously they yet gain nothing at all by it their applications and addresses are in vain return them no manner of profit And these David detests and keeps close to God hopes for no aid but from him And thus the Latine and Arabick understand it also though the Chaldee read paraphrastically works like to vanity and a lye and the Syriack vain worships V. 10. Iniquity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin iniquity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of my iniquity But this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty and from thence the Syriack and Latine c. as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty or affliction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies sin so it signifies also the punishment of sin Isai 53.6 11. and so here it seems to signifie so as to connect with grief and sighing precedent and to denote those miseries which his sins had brought upon him The learned Castellio renders it in hoc supplicio in this punishment and that consideration perhaps joyned with the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might move the LXXII c. to render it poverty for that as it is evil is a punishment of sin V. 13. Fear was on every side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dwell inhabite and with the preposition × from to fear 1 Sam.
them descryed to be David so famed for his Victories over them 1 Sam. 21.11 he thought fit to personate a mad-man v. 13. and thereupon was dismist by Achish v. 15. and escaped to the Cave of Adullam c. 22.1 1. I will bless the Lord at all times his praise shall continually be in my mouth 2. My soul shall make her boast in the Lord the humble shall hear thereof and be glad Paraphrase 1 2. I will never cease lauding and magnifying the Name of God I will rejoyce and esteem my self most happy that I have such a Protector to betake my self to in all my distresses and proclaim this to all pious men that depend on his aid that they may rejoyce and give thanks with me saying 3. O magnifie the Lord with me and let us exalt his name together Paraphrase 3. O let us all thus joyn hearts and voices to praise and bless his holy Name 4. I sought the Lord and he heard me and delivered me out of all my fears Paraphrase 4. When I was in my greatest danger discerned by the servants of Achish and brought in to him as his most powerful enemy now fallen into his hands I addrest my prayers to God and he came in to my relief inclined the King to send me out of his house and check his servants for bringing me in to him and by that means I escaped my great danger 5. They looked unto him and were lightened and their faces were not ashamed Paraphrase 5. This dealing of God with David shall be matter of great reviving to all that are at any time in distress who shall from hence take courage and confidence and what ever their condition be apply themselves to God and not fear being disappointed by him For thus shall they encourage one another by Davids example 6. The poor man cryed and the Lord heard him and saved him out of all his troubles Paraphrase 6. Loe there was a man in a state of extreme distress and he betook himself immediately to God in prayer and his prayer was answered with speedy deliverance out of all his streights 7. The Angel of the Lord incampeth round about them that fear him and delivereth them Paraphrase 7. And thus shall it be with all truly pious men such as obediently serve and wait on God they have the promise of his protection and as the instruments thereof of whole hosts of Angels to incompass them and secure them from all approach of dangers 8. O tast and see that the Lord is good blessed is the man that trusteth in him Paraphrase 8. Let any man make the experiment keep close to God in obedience and relyance on him and he shall soon discern that he is a most gracious master and that there is no such assured tenure in or title to all the felicity in the world as this of constant faithful dependance and affiance in him 9. O fear the Lord all ye his Saints for there is no want to them that fear him Paraphrase 9. There is no more prudential politick course for any pious man no greater security from all worldly streights and wants than to adhere to him who is the unexhausted spring of all plenty never taking in any unlawful prohibited aids but preserving an uniform obedience to him 10. The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Paraphrase 10. Such as use themselves to rapine and injustice by that means to secure themselves of wealth have oft that curse of God attending and blasting them and their posterity in this world that from great wealth they come to great want and utter destitution and indeed their very rapacity and covetousness and perpetual insatiate desires of gaining keep them still beggerly and miserable in the midst of their greatest plenty their abundance yields no kind of satisfaction to them On the other side the pious man that keeps him close to God depends on and implores his blessing on his honest indeavours and never admits of any unlawful means either for the getting or preserving of wealth he shall never want that which is best for him in this world and shall have a reserve of all wealth truly satisfactory all manner of felicity hereafter 11. Come ye children hearken to me I will teach you the fear of the Lord. Paraphrase 11. 'T is therefore very well worth the consideration of every one that desires to be advised of his own welfare what rich rewards the pious obedient servants of God is secured of even in this life 12. What man is he that desireth life and loveth many dayes that he may see good Paraphrase 12. If a man would project for the injoying a long life in this world and the greatest tranquility and prosperity and contentation in it 13. Keep thy tongue from evil and thy lips from speaking guile Paraphrase 13. There is not a more probable hopeful ways for the attaining it then to begin with his tongue and restrain that from all contumelious injurious and deceitful speaking which though it be ordinarily designed to the advantage of him that useth it yet most frequently brings mischievous effects the greatest real disadvantages 14. Depart from evil and do good seek peace and insue it Paraphrase 1â— And then to cleanse his actions from all known sin which if continued in must needs be the forfeiting of Gods protection and bring his blasts and curses upon him and so regularly proceed to superstruct all works of piety to God and justice and charity to men particularly to live peaceably with all men to be as industrious in that pursuit as the most malicious person is in pursuing his designs of revenge and withall to be a peace-maker among others 15. The eyes of the Lord are upon the righteous and his ears are open unto their cry Paraphrase 15. And then besides the natural tendency of this method to a quiet and so a prosperous and long life which on the contrary is frequently shortned but constantly disturbed and made miserable by contentions and unpeaceableness there is an assurance of Gods protection and preservation which duly waits over all obedient faithful servants of his to bless and prosper all they undertake and to grant whatsoever they request of him either in kind or in equivalence what they choose to desire for themselves or what he chooses as seeing best for them 16. The face of the Lord is against them that do evil to cut off the remembrance of them from the earth Paraphrase 16. Whereas on the other side Gods displeasure and punishments pursue ungodly men to the utter eradication of them and their posterity 17. The righteous cry and the Lord heareth and delivereth them out of all their troubles Paraphrase 17. Whensoever they implore Gods aid he is ready to answer their request and send them seasonable deliverance 18. The Lord is nigh unto them that are of a broken heart and saveth such as be
frequently exercised with them yet the many that befall the one do him no hurt but work good for him whereas the fewer that befall the wicked perhaps the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one singular affliction of his life is the utter ruine of him V. 22. Shall be desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laid wast or desolate signifies also to be guilty or culpable accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be desolate which the Chaldee with the Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be condemned is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine non delinquent shall not offend but this certainly after that part of the Hellenists dialect wherein sin signifies sometimes the punishment of sin and accounting guilty is condemning to vengeance The Thirty Fifth PSALM A Psalm of David Paraphrase The Thirty Fifth Psalm is a complaint of Davids against his enemies joyned with an appeal to God and a prayer for his deliverance 1. Plead my cause O Lord with them that strive with me fight against them that fight against me Paraphrase 1. Lord in all the persecutions and assaults that are made upon me be thou pleased to take my part to espouse my cause to contend and fight for me 2. Take hold of shield and buckler and stand up for mine help Paraphrase 2. Let thy protection be my shield and only defensive weapons 3. Draw out also the spear and stop the way against them that persecute me say unto my soul I am thy salvation Paraphrase 3. Thy strength and prospering hand my offensive to meet and discomfit my enemies be thou graciously pleased to assure me of thy help and strength and then I shall not want deliverance 4. Let them be confounded and put to shame that seek after my soul let them be turned back and brought to confusion that devise my hurt Paraphrase 4. Those that design my mischief and my ruine shall I perswade my self undoubtedly be disappointed and put to flight and dissipated 5. Let them be as chaffe before the wind and let the Angel of the Lord chase them Paraphrase 5. They shall be scattered as chaff or dust in the winnowing of corn on an high and open place where the wind comes freely and if no visible strength of mine be able to do it yet the Angels the Ministers of Gods vengeance shall thus deal with them 6. Let their way be dark and slippery and let the Angel of the Lord persecute them Paraphrase 6. Pursuing them to their greatest mischief as those that fly in the dark and tumble into mire and pits in slippery places and so frequently fall and wound themselves in their flight 7. For without cause have they hid for me a net in a pit which without cause they have digged for my soul Paraphrase 7. For without any injury or provocation of mine they have designed mischief and treachery against my life 8. Let destruction come upon him at unawares and let his net that he hath hid catch himself into that very destruction let him fall Paraphrase 8. And accordingly when they little expect it and by ways which they apprehend not destruction shall seize upon them and that by those very means by which they designed to bring it on other men 9. And my soul shall be joyful in the Lord it shall rejoyce in his salvation Paraphrase 9. And this being a signal work of God's delivering me when I am least able to do it my self obligeth me to rejoyce and give thanks to him 10. All my bones shall say Lord who is like unto thee which deliverest the poor from him which is too strong for him yea the poor and the needy from him that spoileth him Paraphrase 10. And every member of my body shall joyn in the acknowledgment of the mercy such as could not have been from any other means and such as is most worthy of a just judge and gracious father and omnipotent God rescuing the weak and impotent from the power of the strong the oppressed and injured from the violent and oppressor 11. False witnesses did rise up they laid to my charge things that I knew not Paraphrase 11. And such indeed was my condition being most falsly accused to Saul 1 Sam. 24.9 of that of which I was most guiltless 12. They rewarded me evil for good to the spoiling of my soul Paraphrase 12. Those whom I had obliged made me this very unkind return desiring to have me put to death 13. But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting and my prayer returned into my own bosome Paraphrase 13. When any evil befel them I mourned and fasted and prayed earnestly for them And it seems all was cast away frustrate and lost on them my greatest charity abated not their malice my fastings and devotions had no effect on them see Jer. 55.11 returned empty of the deserved success as a gift sent to an uncivil person who instead of grateful acceptance return it back unto the donour These are the only returns I receive from them But my charity shall not lose its reward God will abundantly recompense it to me 14. I behaved my self as though he had been my friend or brother I bowed down heavily as one that mourneth for his mother Paraphrase 14. In all their sufferings I was affected with the same tenderness of compassion as toward a friend or brother or child or parent the relations of the dearest affections 15. But in mine adversity they rejoyced and gathered themselves together yea the very abjects gathered themselves together against me and I knew it not they did tear me and ceased not Paraphrase 15. But when any misfortune befell me they triumphed and scoffed and so in like manner other vile and wicked men never provoked by me in the least degree at all their meetings reviled me and railed at me continually without any the least cause for what they 〈◊〉 16. With hypocritical mockers in feasts they gnashed upon me with their teeth Paraphrase 16. Onely as bussones and flatterers make it their business to please those that give them bread by bringing them false tales of other men jeering and scoffing at them without considering how blameless and guiltless they are whom they deride so have they dealt with me most causelessly yet most contumeliously inveighing against me 17. Lord how long wilt thou look on rescue my soul from their destruction my darling from the Lions Paraphrase 17. Lord be thou pleased at length to interpose thy hand to consider my desolate low estate and the cruelty of mine enemies and relieve me in it or deliver me out of it 18. I will give thee thanks in the great congregation I will praise thee among much people Paraphrase 18. And I shall be eternally obliged to bless and magnifie thy mercies in the solemn assembly 19.
Let not them that are mine enemies wrongfully rejoyce over me neither let them wink with the eye that hate me without a cause Paraphrase 19. O let not mine unjust causeless enemies have matter of rejoycing and scoffing at me as they will if thou leavest me in my distress 20. For they speak not peace but they devise deceitful matters against them that are quiet in the land Paraphrase 2◠For instead of kindness and friendly usage which is due from them they design nothing but fraud and treachery against me who heartily desire to live most peaceably and quietly under Sauls Government 21. Yea they opened their mouth wide against me and said Aha Aha our eye hath seen it Paraphrase 21. And not only so but they have openly railed upon me as one that seeks his life and pretend to speak from their own fight and certain knowledge when they deliver that which is most far from truth 22. This thou hast seen O Lord keep not silence O Lord be not far from me Paraphrase 22. 'T is certain they have seen no such thing as they falsely pretend On the contrary thou O God who seest all things seest and knowest my innocency and the integrity of my heart Be thou pleased to testifie for me by delivering me from the evil which they designed against me 23. Stir up thy self and awake to my judgment even unto my cause my God and my Lord. 24. Judge me O Lord my God according to thy righteousness and let them not rejoyce over me Paraphrase 23 24. O thou that art my gracious God and powerful Lord be thou pleased at length to take part to defend and to vindicate my innocence to testifie thy approbation of my doings and seasonably to interpose thy hand for the relieving me and disappointing my enemies 25. Let them not say in their hearts Ah so would we have it let them not say We have swallowed him up Paraphrase 25. Preserve me out of their hands lest they applaud themselves in their actions their most wicked and bloody enterprises if they prove successful to them 26. Let them be ashamed and brought to confusion together that rejoyce at my hurt let them be cloathed with shame and dishonour that magnifie themselves against me Paraphrase 26. And thus I am confident thou wilt in thy due season disappoint and discomfit those that are most malitiously bent against me and most proudly triumph over me at this time 27. Let them shout for joy and be glad that favour my righteous cause Yea let them say continually Let the Lord be magnified which hath pleasure in the prosperity of his servant Paraphrase 27. And by so doing thou shalt give matter of joy and gladness to all that wish me well cause them to bless and magnifie thy goodness and fidelity of thy promises when they see me signally favoured by thee of whose sincerity and uprightness they have such assurance 28. My tongue shall speak of thy righteousness and of thy praise all the day long Paraphrase 28. As for me I shall by this thy mercy be obliged to promulgate and proclaim thy fidelity and the care thou hast of those that adhere to thee and for this to laud and bless thy name continually Annotations on Psalm XXXV V. 3. Stop It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut in the Imperative mood and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut up But if this be the right rendring and it be applyed to that which went before draw forth i. e. unsheath so the Chaldee read the lance or spear it must then be the direct contrary viz. shut it up again and to apply it to any thing else as our English applies it to the way and so supposes an ellipsis and then supplies it thus stop the way c. the context gives us no reason The Syriack reading for the lance the sword render unsheath and make it shine and that agrees well to it when it is drawn but hath no affinity to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit coercuit The Arabick therefore reads repel them as from the notion of coercere to repress or repel But then they take no notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum which follows and will not be reconciled with this rendring but without it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repel them that persecute me In this uncertainty the learned Schindlers observation deserves to be heeded that the accent Tiphcha joyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lance praecedent in the construction and then being a substantive it must be taken for a sort of weapons and so it appears to signifie a sort of sword called from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ordinarily spoken of by Herodotus and other Historians among the Persians of which saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a little axe with one edge and Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an axe used saith he without s. in Xenophon joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Persian bow and quiver and sagari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Amazons have adding that it signifies an instrument to open a vein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand-weapons To these acceptions of the word Hesychius and Phavorinus add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plough that part which cuts the earth and is like to the Persian acinaces or short swords scimitars And so this is by much the most probable meaning of the word and rendring of the place draw forth the lance and short sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum to meet my persecuters To this agrees Kimchi both in his Comment and in his Dictionary making it a sort of weapon and so Abu Walid before him V. 4. Let them That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erubuit is in the future tense there can be no doubt and then the most regular rendring will be not let them but they shall blush and so in the rest that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudore affecit And so the whole Psalm instead of so many forms of execration or imprecation against enemies shall be really no more than so many testimonies of his assured confidence that God that hath made him such sure promises will make them good to him in his preservation and that disappointment and discomfiture of his enemies And according to this measure all the other Psalms which seem to be filled with curses against his and Gods enemies ought to be understood and accordingly are explicated in the Paraphrase V. 7. Net in a pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally the pit of their snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit signifying a pit very frequently though the LXXII here render
divine plenty that they are filled 9. For with thee is the fountain of life and in thy light shall we see light Paraphrase 9. God is an ever-flowing spring and vein of all felicity of this and another life All the good that any man injoyce or aspires to comes only from his free favour and mercy 10. O continue thy loving kindness unto them that know thee and thy righteousness to the upright in heart Paraphrase 10. The continuance of those comprehends all manner of bliss O blessed Lord do not withdraw them from thy servants make good those exceeding rich promises which thou hast confirmed to all those that sincerely adhere to thee and depart not from thee 11. Let not the foot of pride come against me and let not the hand of the wicked remove me Paraphrase 11. O let not the violence of proud and wicked men be able to do me any hurt 12. There are the workers of iniquity fallen they are cast down and shall not be able to rise Paraphrase 12. And in this I am confident thou wilt hear my prayer and so I rely on thee for the performance as chearfully as if they were already subdued and brought so low that they should never recover or make any more assaults upon me Annotations on Psalm XXXVI V. 1. My heart For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart The wicked man thinks wickedness in his heart and the LXXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within himself as reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart But the Chaldee accords with our reading of the Hebrew in the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my heart and so we have all reason to continue it And the meaning of it though somewhat Poetically exprest will not be obscure For wickedness by a prosopopoeia is made to speak and declare what are the thoughts of that man wherein it is viz. that he hath no fear of God before his eyes i. e. I suppose in Hebrew style before Gods eyes as to fear before him to do evil in his eyes and many the like phrases are obvious This saith the Psalmist it declares in the inner part of my heart not to my ears but to my understanding it saith it in my heart i. e. gives me reason so to resolve and conclude it V. 2. He flattereth The construction of this v. 2. which is somewhat perplext may best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render flattereth in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to divide into equal parts so also it signifies laevigare to smooth and so in speech to flatter and so in Hiphil it is here taken and being applied to sin whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse it signifies to put a soft and smooth and fair guise on it as if there were nothing course or rough nothing amiss in it Next then it must be considered to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him refers which by reason of the double antecedent the wicked and God may seem uncertain but is by our English referred to the wicked himself But the design of the verse being to prove that the wicked hath no fear of God before his eyes and that as was said before Gods eyes it will be most reasonable to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God he hath smoothed his sin to him i. e. to God made it appear very fair and smooth but this not really but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own eyes to his own thinking And thus certainly the LXXII understood it who render it paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath dealt deceitfully before him i. e. God hath indeavoured to cheat God and give him a very fair gloss and smooth appearance of his sin And then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his sin is ready to be found out to bs hated so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies see Jos 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the gate was ready to be shut the Syriack renders it most fully when the time was come that the gate is shut in the evening and the Arabick when the gate was to be shut for it follows they went out This is a most perspicuous rendering of those words The LXXII have followed the letter very close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally rendering the two infinitives by infinitives but omitting only the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places and supplying it by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so leaving it free to be rendered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports when his sin is ready to be found out meaning still when God is ready to punish i. e. to find out and hate their iniquity The Thirty Seventh PSALM A Psalm of David Paraphrase The Thirty Seventh Psam composed by David is an exhortation to contentment and chearful submission to all Gods dispensations especially his eminent work of providence in permitting wicked men to prosper for a while with addition of reasons to inforce that exhortation the consideration especially of the far happier condition of godly men 1. Fret not thy self because of evil doers neither be thou envious against the workers of iniquity Paraphrase 1. There is very little reason that any man should envy the prosperous condition of wicked men in this world or be excited or tempted thereby to take the same course 2. For they shall soon be cut down like the grass and wither as the green herb Paraphrase 2. For their prosperity is not likely to be durable though they flourish for a while yet is this no more than the verdure of the grass or herb of the field which presently fades away and then it is cut down and carried thence 3. Trust in the Lord and do good so shalt thou dwell in the Land and verily thou shalt be fed Paraphrase 3. Thy much more prudent and thriving course is to adhere and cleave fast to God to place thy full trust in him and go on cheerfully in doing all the good thou art capable of and so to continu◠and increase to dwell and feed and live in faith to order all thy actions by the rule of Gods will and commands as long as thy abode is on this earth 4. Delight thy self also in the Lord and he shall give thee the desires of thy heart Paraphrase 4. Let all thy designes thy pleasures thy satisfactions be placed in God let it be thy greatest joy to do what is most acceptable to him and then never doubt but he will bestow on thee that which is absolutely best for thee and even whilst he withholds from thee what thou most whishest give thee that which thou shalt find to be much more for thy turn and so more eminently the object of thy universal desires those of craving that which is most for thy advantage
to the unjust impious and withall penurious and griping worldling accordingly so it is he prospereth the former and gives them and their posterities a peaceable and plentiful being here and blasteth and curseth and rooteth out the other 23. The steps of a good man are ordered by the Lord and he delighteth in his way Paraphrase 23. As long as mens actions are conformable to the will of God and the directons which he gives for the guiding of them as the actions of the just and charitable are in an high degree so long are they most acceptable and well-pleasing to him and so sure to be accepted by him 24. Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Paraphrase 24. They that are careful of these practises when afflictions befall shall not be ruined by them for God by his secret wayes of providence shall support them under or deliver them out of them 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Paraphrase 25. From the beginning of my life to this day making diligent observation in this matter I am now able truly to pronounce that I never could see or hear of any example of a just and pious and virtuous man that was eminently charitable and merciful-minded that ever brought himself or his posterity to want by that means 26. He is ever merciful and lendeth and his seed is blessed Paraphrase 26. Though he be continually pouring out of his store in works of mercy giving and lending freely to those that want which a man would thiâ—â— sufficient to wast and ruine his worldly plenty and impoverish him or at least his posterity yet he that observes shall find it much otherwise that the posterity of such scatterers generally thrive much the better for it 27. Depart from evil and do good and dwell for evermore Paraphrase 27. And therefore the most prudent thriving course imaginable is this strictly to abstain from all known sin and to be carefully exercised in all good works especially those of mercy and then thou hast the promise of a long and prosperous life here and of heaven and immortal glory hereafter 28. For the Lord loveth judgment and forsaketh not his Saints they are preserved for ever but the seed of the wicked shall be cut off Paraphrase 28. For the lives of just men are acceptable to God and to merciful charitable men peculiarly the promise is made that God will shew them mercy and deal with them as they have dealt with others relieve and support them in their distress and signally prosper them and their posterity and yet farther reserve a rich reward for them in another world whilst his judgments remarkably seise on the posterity of wicked men especially of the unjust and covetous oppressor 29. The righteous shall inherit the land and dwell therein for ever Paraphrase 29. Accordingly you shall observe that just pious and merciful-mindedman of have their peculiar portion of a long and prosperous life in this world they and their posterity if they walk in their steps 30. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment 31. The law of his God is in his heart none of his steps shall slide Paraphrase 30 31. All such mens thoughts and discourses are busied on the true saving not worldly carnal or diabolical wisdom on the practice of virtue and the sincere obedience to all Gods commands And this God is sure to reward with his assistance and support and accordingly preserve them from all evil 32. The wicked watcheth the righteous and seeketh to slay him 33. The Lord will not leave him in his hand nor condemn him when he is judged Paraphrase 32 33. 'T is to be expected indeed that wicked men should use all arts and attempts of treachery to oppress and even to undoe and kill the pious and meek charitable person who is most weakly furnished with worldly aids to repel or secure himself from their malice But then God will interpose for his reliefe and avert their designed violence from him 34. Wait on the Lord and keep his way and he shall exalt thee to inherit the Land when the wicked are cut off thou shalt see it Paraphrase 34. Keep close to God and in obedience to all his laws and in so doing rely and depend with confidence on him and prepare thy self contentedly to bear whatsoever he shall send and doubt not but in his due time he will bring thee to a prosperous condition even in this world unless in his secret wisdom he see it better for thee to expect thy full reward in another world and that is infinitely more desirable to thee and thou shalt live to see his punishments poured out upon the ungodly 35. I have seen the wicked in great power and spreading himself like a green bay-tree Paraphrase 35. It is matter of very vulgar observation that wicked men are very great and formidable for a while flourish and prosper exceedingly and have moreover all seeming advantages to aeternize this prosperity to them and their posterity and are not discern'd to have any thing come cross to hinder their thriving in the world 36. Yet he passed away and loe he was not yea I sought him but he could not be found Paraphrase 36. And yet of a suddain in a trice they are destroyed and no remainder of them is to be found their very memory is utterly gone 37. Mark the perfect man and behold the upright for the end of that man is peace Paraphrase 37. This you may generally observe that sincere and just especially if they be also charitable merciful men do whatever pressures they meet with for a time at length recover a peaceable and prosperous condition to them and their posterity 38. But the transgressors shall be destroyed together and the end of the wicked shall be cut off Paraphrase 38. But wicked men on the contrary come to utter ruine and destruction and though it be long deferred sometimes yet it comes with a vengeance at last to the eradicating them and their posterities 39. For the salvation of the righteous is of the Lord he is their strength in the time of trouble Paraphrase 39. And the account is clear God by his providence delivers the righteous and merciful men defends and supports them in all their distresses 40. And the Lord shall help them and deliver them he shall deliver them from the wicked and save them because they trust in him Paraphrase 40. And a sure tenure they have in his mercy for assistance and preservation from all the machinations of wicked men as being in the number of those that rely and depend on God according to his own promise and so may from his fidelity expect and challenge deliverance Annotations on Psalm XXXVII V. 3. Dwell The latter part of this v. 3.
and the Syriack perfection or integrity and rectitude the Latine simplicity and equity the Arabick mansuetude and rectitude And so in like manner for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe and see they read keep and see to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee keep and respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII custodi vide in the Latine c. and the Hebrew words indifferently bear these Again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last part of or to that man is peace which the Chaldee also retein the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a remnant to the peaceable man and so the Latine and the Aethiopick but the Syriack with some change there is a good end to men of peace and the Arabick there shall be an end to the peaceable Here 't is also clear that the LXXII from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a remainder and so again v. 38. and so Psal 109.113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his children and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well bear the man of peace And so still there is nothing strange in that rendring though that which our English hath given be most literal and regular to the Hebrew and the context the whole Psalm being made up of observations of this kind how in the end wicked men come to ruine and good men to prosperity V. 38. Together From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unite and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes rendred together sometimes at once and that when applied to destruction c. denotes utter destruction because he that is destroyed at once is so destroyed as that there is nothing behind nothing wanting to final and total destruction The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once Thus Psal 19.9 when Gods judgements are said to be righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once say the LXXII the meaning is they are so righteous as nothing can be added thereto The Thirty Eighth PSALM A Psalm of David to bring to remembrance Paraphrase The Thirty eighth is a mournful complaint of Davids reciting his present miseries and calling to God to remember and pity and relieve him 1. O Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure Paraphrase 1. O God of all Justice and yet of all mercy too let not thy punishments though most justly deserved by my sins break out in extremity against me 2. For thine arrows stick fast in me and thy hand presseth me sore Paraphrase 2. They are already very sharp and heavy upon me 3. There is no soundness in my flesh because of thine anger neither is there any rest in my bones because of my sin Paraphrase 3. My sins have most sadly provoked thy wrath and the effects of that are very sensible mine estate is become like to those that are under some sore malady that hath seized on every part of their bodies and allows them no intermission of pains and mistery no rest or cessation of their anguish 4. For mine iniquities are gone over mine head as an heavy burthen they are too heavy for me Paraphrase 4. Or to those that are plunged deep over head and ears in water overwhelmed and ready to be drowned by it or to those that under some insupportable weight or burthen are prest to the ground the number and weight of my sins is so great and from thence my punishments so many and so heavy that I am opprest and overcharged by them 5. My wounds stink and are corrupt because of my foolishness Paraphrase 5. Or again to one that hath received many sore blows and bruises which as they are very painful at present so if they be not well lookt to and the congeled blood carefully drawn out they will soon putrifie and grow noisome And mine own absurd and foul follies have brought all this upon me 6. I am troubled I am bowed down greatly I go mourning all the day long Paraphrase 6. Like to one that with some chronical disease is extremely decayed and bent down toward the earth and so is forced to go continually in that sad mournful posture that is wont to be used in time of lamentations 7. For my loins are filled with a loathsome disease and there is no soundness in my flesh Paraphrase 7. Like to one that is full of boyles and swellings in several parts of his body and so is very sorely and painfully diseased 8. I am feeble and sore broken I have roared for the very disquietness of my heart Paraphrase 8. Lastly like to one that with long and terrible pains through grieving and sighing and roaring for them is brought into a very weak and low estate a consumption of the whole body And all this have my own â—ins most absurdly committed and most bestially continued in for a great space most justly brought upon me 9. Lord all my desire is before thee and my groaning is not hid from thee Paraphrase 9. O blessed Lord thou seest my wants and the continual misery that I am in 10. My heart panteth my strength faileth me as for the light of mine eyes it also is gone from me Paraphrase 10. I am as one in an amazement or giddiness ready to sink or tumble his eyes dim so that he cannot make use of them any more than if he had none 11. My lovers and my friends stand aloof from my sore and my kinsmen stand afar off Paraphrase 11. And in all my distress I was so far from receiving any reliefe or comfort from man that they which were neerest knit to me by the tyes of nature and friendship were some of them afraid of owning me others never considered me 12. They also that seek after my life lay snares for me and they that seek my hurt speak mischievous things and imagine deceits all the day long Paraphrase 12. As for mine enemies that projected to take away my life at least to do me some great hurt their actions their words their thoughts were continually intent on some kind of violence mischief or deceit or other 13. But I as a deaf man heard not and I was as a dumb man that opened not his mouth 14. Thus I was as a man that heareth not and in whose mouth are no reproofs Paraphrase 13 14. And all this I bare with patience I took no notice of their behaviour toward me never rebuked the one nor the other for what they did or said unto me 15. For in thee O Lord do I hope thou wilt hear O Lord my God Paraphrase 15. My full trust and dependance is on thee O Lord and my assured confidence that thou wilt in thy good time interpose thy hand and deliver me 16. For I said hear me lest
many shall see it and fear and shall trust in the Lord. Paraphrase 3. Thus hath he given me abundant matter of praise and thanksgiving unto his blessed name who hath thus magnified his mercy to me And this dealing of his with me may well allure all men to the consideration of it and thereby to the performing of all faithful obedience and placing their full trust and adherence on him 4. Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies Paraphrase 4. There being no such happy man as he that relyes not on any wit or aid or strength of man but reposeth his full trust in God and on that security never applyes himself to the practises of atheistical insolent deceitful men in hope to gain any thing by such arts as these 5. Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more than can be numbred Paraphrase 5. O thou God of power and fatherly goodness toward me thou hast abounded to me in thy rich mercies thy works and thy counsels of grace to us are wonderful and inexpressible I would fain make some acknowledgment thereof to thee but they surpass my arithmetick to recite much more to make a just valuation of them 6. Sacrifice and offering thou didst not desire mine eare hast thou opened Burnt-offering and sacrifice thou hast not required Paraphrase 6. Above all is that admirable work of thy mercy in giving the Messias In stead of the legal sacrifices of all sorts which were but shadows of this great evangelical mercy thou hast decreed that thine eternal Son shall assume our humane nature and therein abundantly fulfil all that which the sacrifices and oblations did faintly prefigure and thereby take away sin which the legal observances were not able to do 7. Then said I Lo I come in the volume of the Book it is written of me Paraphrase 7.8 At this coming of the Messias therefore the ordinances of Mosaical sacrifices shall be abolished and the eternal Son of God shall agree and contract with his Father to perform that perfect obedience to his laws and to offer up himself such a divine and spotless sacrifice for the sins of the whole world as shall most effectually tend to the working an expiation for sin and bringing men to the performance of holy sincere obedience to God thus visibly exemplified to them by Christ and consequently to salvation And upon this intuition he shall most gladly and with all delight and joy set about the whole will and counsel of God and go through the office assigned him very chearfully and heartily Another sense of the words as understood of David himself see in note d. 8. I delight to do thy will O my God yea thy law is within my heart 9. I have preach't righteousness in the great congregation loe I have not refrained my lips O Lord thou knowest Paraphrase 9. I will proclaim this and all other thy works of evangelical infinite mercy before all that acknowledge and profess thy service my tongue shall never be confined or silent in this matter any more than as thou knowest hitherto it hath been 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy righteousness and thy truth from the great congregation Paraphrase 10. This goodness of thine this performance of all thy rich promises this work of redemption and spiritual deliverance is too great to be meditated on in silence 't is fit to be proclaimed aloud to be promulgated to all men in the world 11. Withhold not thou thy tender mercies from me O Lord let thy loving-kindness and thy truth continually preserve me Paraphrase Be thou therefore pleased not to be confined or restrained in thy bowels toward me at this time but shew forth thy compassions to me Thou art good and gratious and faithfully performest all that thou ever promisest O let thy promised mercy be continually made good to me for my deliverance from all dangers 12. For innumerable evils have compassed me about mine iniquities have taken hold upon me that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Paraphrase 12. And this most seasonably at this time now that I am surrounded with so many dangers now that the punishments which my sins have most justly deserved my multiplyed crying innumerable sins have so violently seized upon me cast me into a black and comfortless condition 13. Be pleased O Lord to deliver me O God make hast to help me Paraphrase 13. O blessed Lord let it be thy good pleasure to afford me speedy deliverance out of it 14. Let them be ashamed and confounded together that seek after my soul to destroy it let them be driven backward and put to shame that wish me evil Paraphrase 14. Let not them prosper and succeed in their attempts that design to take away my life or do me any other mischief but do thou please to discomfit and disappoint them all And this I am confident thou wilt do 15. Let them be desolate for a reward of their shame that say unto me Aha Aha Paraphrase 15. And reward their abominable actions with confusion and desolation that triumph over me in my distress and scoffe at my placing my affiance and trust in God 16. Let all those that seek thee rejoyce and be glad in thee Let such as love thy salvation say continually The Lord be magnified Paraphrase 16. By this means shall all pious men that place their trust in thee and depend onely on thy aids and rescue be incouraged for ever in their hopes and adherence on thee and praise and magnifie thy mercies and applaud thee for them 17. But I am poor and needy yet the Lord thinketh upon me Thou art my help and my deliverer make no tarrying O my God Paraphrase 17. How low soever my condition is my comfort is that God hath a fatherly care of me On thee O Lord is all my trust whether for deliverance or relief O defer not the interposition of thy hand but hasten speedily to my succour Annotations on Psal XL. V. 2. Horrible pit From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personnit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a noise or loud sounding and being applied to a pit is a resounding pit or a pit of sounding it signifies the depth and watryness of it from the conjunction of which proceeds a profound noise or sound when a stone or any such thing is thrown into it Thus the Chaldee understand it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a tumultuous noise The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
any reason to make the former word to be in the genitive case nor is there any ו conjunction between them and the Chaldee that alone differs from the LXXII yet read it in this other form from whom is the joy of or God my exceeding joy If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not accepted it may then be as our English margine hath it God the gladness of my joy i. e. he that is the great author of all the joy I have But if it may here be taken in the notion of the other contrary passion or commotion that of sorrow then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be he that maketh glad my sorrow or turneth my commotions into joy V. 4. The harps Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may here be observed that being among the Graecians used in sadness only and so defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a musical instrument a mournful harp and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn and wail and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and mournful 't is yet among the Hebrews generally a cheerful joyful musick so Gen. 31.17 and 2 Chron. 10.28 Job 21.12 and 30.13 and frequently in these Psalms see Psal 33.2.71.22.81.3.92.4.137.2.149.3 Isai 5.12.24.8 Ezek. 26.13 and 1 Mac. 3.5 The Forty Fourth PSALM TO the chief Musitian for the sons of Corah Maschil Paraphrase The forty fourth Psalm is a description of the several conditions and states of the Jewish Church and therein a commemoration of Gods former mercies as a ground of confidence in and prayer to him for deliverance out of present dangers and was composed in some time of general oppression by foreign enemies v. 11 12. and committed to the Prefect of the Musick to be sung by the posterity of Corah see Psal 42.1 to the tune called Maschil see note on Psal 32. a. 1. We have heard with our ears O Lord our fathers have told us what work thou didst in their days in the times of old 2. How thou didst drive out the heathen with thy hand and plantedst them how thou didst afflict the people and cast them out Paraphrase 1 2. Thy doings in former ages O Lord are famously spoken of and delivered down to us from father to son How thou by thy power didst eject the Canaanites c. and in their stead didst place thine own people of Israel having first brought them out of Egypt rescued them from the hands of those heathen tyrants smiting with ten several plagues the Egyptians that kept them in bondage 3. For they gat not their land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Paraphrase 3. A special work of thine this for 't was not any prowess of arms or opposition of greater strength that got the children of Israel the victories which they obtained over these nations or possest them of their land but the signal interposition of thy power shining and shewing forth it self visibly in that whole action an effect and a testimony of thy special favour to them which thus performed what thou hadst promised of giving them this fruitful land to be injoyed by them 4. Thou art my King O God command deliverance for Jacob. Paraphrase 4. Thou therefore that hast thus magnified thy power and mercy in delivering this people of thine art in all reason to be adored by us as our God and supreme Conducter to whom alone I am to make my address at this time for the deliverances which thou hast promised to give and hast constantly afforded to thy people 5. Through thee will we push down our enemies through thy name will we tread them under that rise up against us Paraphrase 5. From thee must all our victories come thou must furnish us with our offensive arms such thou hast given to the beasts of the field horns to the bull c. And thy presence and conduct must supply to us our natural want of these And if thou be thus present with us we shall certainly be as succesful as the most mighty of those creatures over the weakest assailant As they first gore and wound them with their horns and then trample them under their feet so shall we deal with our stoutest enemies 6. For I will not trust my in bow neither shall my sword save me Paraphrase 6. As for artillery and provisions of war we use them without any trust or relyance on them either to secure our selves or hurt others 7. But thou hast saved us from our enemies and hast put them to shame that hated us Paraphrase 7. 'T is thy strength only and mercy to us that hath wrought all our good successes delivered us and discomfited our enemies and accordingly in that alone all our confidence is reposed 8. In God we boast all the day long and praise thy name for ever Selah Paraphrase 8. All our victories have been hitherto due to thee from thee we have received them and to thee we have given all the praise of them and consequently for the future we have none else to rely on none to acknowledge for our defender and reliever but thee 9. But thou hast cast us off and put us to shame and goest not forth with our armies Paraphrase 9. But alas our sins have provoked and removed thee from us thou hast suffered us to be worsted by our enemies and hast not of late shewn forth thy majesty for our aid and succour 10. Thou makest us to turn back from our enemies and they which hate us spoil for themselves Paraphrase 10. Thou sufferest us to be put to flight and chased by our enemies and consequently to be despoiled and pillaged by them 11. Thou hast given us like sheep appointed for meat and hast scattered us among the heathen Paraphrase 11. Thou hast permitted many of us to be slaughtered like sheep see v. 22. such as are killed by the butcher not the priest for the shambles to be freely used as men please not for the altar to which those that are set apart cannot be rudely handled without violation of religion And as sheep again being worried by the Wolf are driven from the flock and scattered upon the mountains so are our armies destroyed and routed 12. Thou sellest thy people for nought and doest not increase thy wealth by their price Paraphrase 12. We are alas cast away by God as the worst kind of slaves which are not thought worthy to have any price demanded for them by their masters sadly handled without the comfort of bringing in any honour to God by our calamities Thy Church among us is defaced and no other people taken in in stead of us by whom thy Name may be glorified 13. Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us 14. Thou makest us a
by-word among the heathen a shaking of the hand among the people Paraphrase 13 14. Hereby we are rendred ridiculous scoft and mockt at by those that are near us and by our enemies made a proverb of reproach to signifie and express the most abject despicable men in the world 15. My confusion is continually before me and the shame of my face hath covered me Paraphrase 15. This is matter of so great shame to me that I dare not shew my face I cover it like mourners under a veil desirous to hide my shame Mic. 3.7 but alas this covering will very ill conceal that which indeed it doth betray as being on purpose designed to hide it 16. For the voice of him that reproacheth and blasphemeth by reason of the enemy and avenger Paraphrase 16. Betwixt their scorns and contumelies on the one side and their designs of mischieving and destroying me on the other I know not how to behave which way to turn my self 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant Paraphrase 17. Yet doth not all this discourage us or tempt us to fall off to any other religion from that which we hitherto have profest to forget our duty to God or to fall from that fidelity of obedience which we have vowed to him 18. Our heart is not turned back neither have our steps declined from thy way Paraphrase 18. We will still abide constant in our loyalty whatever our portion be in this world 19. Though thou hast sore broken us in the place of dragons and covered us with the shadow of death Paraphrase 19. Yea though thou deal never so sharply with us beat our armies to dust and disperse us into the most desolate condition of horrour and darkness the very next degree to death it self 20. If we have forgotten the name of our God or stretched out our hands to a strange God 21. Shall not God search this out for he knoweth the secrets of the heart Paraphrase 20 21. For the sincerity of this constant resolution we appeal to no other judge but to the great searcher of hearts From him we know we cannot be concealed if either we slacken the diligence of our service to him or fall off to any degree of Apostasie 22. Yea for thy sake are we killed all the day long we are counted as sheep to the slaughter Paraphrase 22. And of this our very sufferings are our witnesses the malice and cruelty of our enemies which is so great and bloody as to slaughter us daily having no other ground of provocation from us but our adhering constantly to thy service 23. Awake why sleepest thou O Lord Arise cast us not off for ever 24. Wherefore hidest thou thy face and forgettest our affliction and our oppression Paraphrase 23 24. Lord be thou gratiously pleased at length to consider our distresses to interpose thy hand for our rescue and no longer to forsake us in our extremities and leave us without thy aid and succour see note a. to be thus sorely afflicted and opprest by our enemies 25. For our soul is bowed down to the dust our belly cleaveth unto the earth 26. Arise for our help and redeem us for thy mercies sake Paraphrase 25 26. For we are now brought to the lowest and saddest state of depression Now therefore be thou pleased to undertake our rescue thereby in a fittest season to shew forth thy pitty to us which we have no ground of solliciting but what we fetch from thine own goodness so frequently experimented by us Annotations on Psalm XLIV V. 2. Cast them out The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes doth generally signifie misit and emisit sending and sending out or setting free and at liberty which we call manumission and in that notion the word is elsewhere used and though by the LXXII in this place and one more Exod. 12.33 it be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of such affinity to it that as Abu Walid observes Jer. 38.6 and 11. they are used promiscuously for the same yet in many hundred places they render it elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send as in some hundreds more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send out by which also Aquila renders it here And to this the Syriack accords whether we read with the ordinary Copies for then the rendring is not literal but by way of paraphrase thou hast afflicted the kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast established them or which is much more probable and the change very easie but of a point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and thou didst send them out And to this agrees the form of Gods mandate for the bringing out of the Israelites Ex. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord Let go or send out or manumit my people c. and therefore in all reason this is to be resolved the meaning of it in this place And in that one other place where the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it evidently signifies as by our English 't is rendred sending out Exod. 12.33 The Aegyptians were urgent upon the people that they might send them out of the land in haste The undoubtedness of this interpretation will be assented to if the latter part of the verse be compared with the former In the former 't is expresly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast out the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast planted them sure not the same whom he had cast out but as the Chaldee paraphrases the people of Canaan in the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Israel in the latter and then by proportion in the second part as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast afflicted the nations belongs to the Aegyptians so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast sent them out belong to the Israelites and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy hand in the beginning of the verse be as reasonably it may applyed to all that follows in the verse then 't is literally thou hast manumitted them i. e. set at liberty the Israelites And so that is the full meaning of it V. 3. Light of thy countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of thy faces seems here to be set to signifie the majestatick presence of God his visible presiding in their militia for so the matter spoken of exacts and the mention precedent of thy right hand and thine arm And accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the splendor of thy glory by Gods glory ordinarily signifying the special presence of God his Schechinah mentioned by them v. 10. however evidenced or testified and that is frequently the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces even when it is rendred
not hurt me as neer and close as they are gotten about me the Lord shall preserve me and deliver me out of their hands 5. He shall reward evil unto mine enemies cut them off in thy truth Paraphrase 5. And execute vengeance on these Ziphites that have thus been imployed by Saul to observe and betray me 1 Sam. 23.23 bringing them in his just judgment to utter destruction 6. I will freely sacrifice unto thee I will praise thy name O Lord for it is good Paraphrase 6. This obliges me to make my most solemn acknowledgments to present as my free-will offerings my lauds and praises which are most due and a most joyful imployment to be paid to him that hath dealt so gratiously with me 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemy Paraphrase 7. Having by a signal act of his special providence diverted and called back my enemies given me a pleasurable sight of them in their retreat and so set me safe from this so present a danger Annotations on Psal LIV. V. 4. With them that uphold This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord among the susteiners deserves here to be taken notice of as a form not unusual among the Hebrews yet signifying no more than that God is my upholder and not he as one of many but my only upholder So Jud. 11.35 when Jephtha tells his daughter thou art among the troublers of me or one of them that trouble me the meaning is no more than that she very much grieved and troubled him So Isa 41.4 when God saith of himself I am with the last the meaning is evident I am the last simply as before I am the first So Hos 11.4 I was to them as they that take off the yoke i. e. I â—ased them So Psal 55.18 there were many with me i. e. God is with me and that is as good as the greatest multitude So Ps 69.26 they whom thou hast wounded signifies no more than the singular number precedent he whom thou hast smitten This idiome we see continued in the New Testament Joh. 11.19 many of the Jews came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those about Martha and Mary i. e. as we render it to Martha and Mary So in Greek style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than Plato and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the rich is no more than to be rich All this is observed by the learned Seb. Castellio and given as the account of his rendring the words Dominus is est qui mihi vitam sâ—stentat The Lord is he that sustains my life wherein also he agrees with the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is the defender of my soul and so the Latine susceptor animae meae and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supporter of my soul or life and so the Arabick and Aethiopick V. 6. Freely sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the known style for a free-will offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or voluntary oblation so much spoken of and so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sacrifice it must questionless signifie and the preposition ב may either be a pleonasm I will offer a free-will offering or be thus taken notice of in the rendring I will sacrifice to thee by way of free-will oblation And thus the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their interpreter renders sacrificium sacrificabo I will sacrifice a sacrifice In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is good is capable of a double rendring either thy name is good or it is good to praise thy name see Psal 92.1 and Psal 118.8 9. But the Jewish Arab confines it to the former sense paraphrasing it thus I will praise thy name and say The Lord is good V. 7. Mine eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit will best be rendred beheld or lookt and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mine enemy signifies no more but beheld or lookt upon mine enemy This the Chaldee is willing to supply as supposing an ellipsis in it by adtion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge mine eye hath seen revenge upon mine enemy and our English imitating them reads his desire But the simple reading is followed by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eye hath looked upon my enemies and so the Syriack and Latine c. follow them and that seems to be the best rendring of the place for Davids enemies at this time were not destroyed but only drawn back from pursuing him by the coming of the news of the Philistims being in the land The more probable notation of the phrase is that David was so nigh as to behold them marching away which he might well do having been incompast with them so close as the story of it expresses v. 26. and but on the other side of the hill Maon from the top of which he might well behold them in their retreat and being so neer destruction by them and yet so safe by this act of Gods providence recalling them he might well recount it as an eminent mercy that his eye thus beheld his enemies when he was delivered from their pursuit The Fifty Fifth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David Paraphrase The fifty fifth is a mournful Psalm of Davids recounting his own distresses in the time of Absaloms rebellion and the perfidiousness of those his own principal servants and Counsellers such was Achitophel 2 Sam. 16.23 which were the chief authors of it yet confidently resorting to God for his aid and chearfully depending on it He set it to the tune of Maschil and committed it to the Praefect of his Musick to be sung to the harp c. 1. Give ear to my prayer O God and hide not thy self from my supplication Paraphrase 1. O thou which art my only refuge in all distresses be thou now pleased to hearken favourably to my requests 2. Attend unto me and hear me I mourn in my prayer and make a noise Paraphrase 2. My condition makes me very querulous and importunate O be thou pleased to consider my distress 3. Because of the voice of the enemy because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me Paraphrase 3. My son Absalom hath depraved my Government and those that are associated with him have driven me from my throne the one accuseth me as guilty of great misgovernments the other pursue me with all the malice 〈◊〉 rancour imaginable 4. My heart is sore pained within me and the terrors of death are fallen upon me Paraphrase 4. And the danger is so great and pressing that I may be allowed to tremble and quake at the appearance of it 5. Fearfulness and trembling are come upon me and horror hath
to be cast on God being the burthen of the mind only that is most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care or sollicitude But some of the Jews incline to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for a verb and then it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast or commit thy self or thy affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given to thee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Arab Interpreter is capable of this sense being the same with the Hebrew only changed ×™ into ו V. 23. Half their days In the Jewish account threescore years was the age of a man and death at any time before that was lookt upon as untimely and deemed and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision of which they made 36 degrees So that not to live out half ones days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in their style to die before thirty years old The Fifty Sixth PSALM TO the chief Musitian upon Joâ—ath Elem Rechokim Michtam of David when the Philistims took him in Gath. Paraphrase The fifty sixth Psalm was composed by David as Psalm 34. was at Adullam or some place of his flights in remembrance of his great deliverances out of the hands of Saul and in reflexion on the time when he was with the Philistims 1 Sam. 21. in which he resembleth himself to a Dove a great way from home sitting sadly and solitaâ—ily by it self It is called his jewel see note on Psal 16. a. in respect of the memorableness of the escapes which were the matter of it and he committed it to the Praefect of his Musick to be solemnly and publickly sung 1. Be mercifull unto me O God for man would swallow me up he fighting daily oppresseth me Paraphrase 1. Blessed Lord my enemy Saul is very earnest and diligent to devour me he is continually designing some mischief against me O be thou gratiously pleased to interpose thy hand of deliverance for me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most high Paraphrase 2. I am watched on every side by a multitude of envious persons who fain would get me into their snares but thou O Lord art able to disappoint them all 3. What time I am afraid I will trust in thee Paraphrase 3. When any the greatest cause of fear approacheth me I have my sure refuge on which I may repose my self thy over-ruling Providence O Lord. 4. In God I will praise his word in God I have put my trust I will not fear what man can do unto me Paraphrase 4. Thou hast promised me thy constant aid and the fidelity of that and all other thy promises is matter of glorifying and firm confidence to me and I cannot be brought to apprehend any danger from the malice of men be it never so great as long as I have this so impregnable a bulwark to secure me 5. Every day they wrest my words all their thoughts are against me for evil Paraphrase 5. My enemies I know are very diligent and industrious they do their utmost to deprave my words and actions to put the most odious interpretations upon them their plots and consultations are wholly spent to work me some mischief 6. They gather themselves together they hide themselves they mark my steps when they wait for my soul Paraphrase 6. Very busie they are in meeting and laying their heads together they manage it with all secresie as so many treacherous spies they have an evil eye upon every thing I do and fain would find occasion to insnare and ruine me 7. Shall they escape by their iniquity In thine anger cast down the people O God Paraphrase 7. Their whole confidence is in their falseness and wickedness certainly thou wilt not permit such acts to prosper finally thy patience will at length be provoked and then thou wilt suddenly subdue them and destroy them 8. Thou tellest my wandrings put my tears into thy bottle are they not in thy book Paraphrase 8. I have been long banished from my home wandring up and down in great distress my condition hath been very sad and lamentable And all this I am sure is particularly considered by thee thou knowest the days of my exile and vagrant condition thou reckonest and layest up all the tears that drop from me for thou hast a sure record a book of remembrance for all that befals me and wilt I doubt not in thy good time vindicate my cause and deliver me 9. When I cry unto thee then shall mine enemies turn back this I know for God is for me Paraphrase 9. I need no other weapons to discomfit my enemies but my prayers for of this I have all assurance that God doth espouse my cause and in his good time upon my humble and constant addresses to him he will certainly take my part and come in seasonably to my rescue 10. In God will I praise his word in the Lord will I praise his word 11. In God have I put my trust I will not be afraid what man can do unto me Paraphrase 10 11. He is my God and my Lord a God of all mercy and goodness and a Lord of all power and might The former of these hath inclined him to espouse my cause to make me most gracious promises of preservation and deliverance and the latter secures me of his strength and fidelity his ability and readiness to perform them And this is matter of all joy and comfort to me in my distress of confidence that having relied on him I shall not be forsaken by him nor fall under the malice and power of any of mine enemies 12. Thy vows are upon me O God I will render praises unto thee Paraphrase 12. I am under the greatest obligation to return my thanksgiving to thee and all the oblations of a grateful heart In this I shall be careful not to fail but sing praises to thee for ever who art thus graciously pleased to own and vindicate thy unworthy servant 13. For thou hast delivered my soul from death wilt not thou recover my feet from falling that I may walk before God in the light of the living Paraphrase 13. Thy preservations I have signally experimented several times when my very life hath eminently been in danger And these pledges of thy mercy give me assurance that thou wilt now rescue me from all my dangers and give me space and opportunities to live and serve thee and walk acceptably before thee Annotations on Psalm LVI Tit. Took him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a latitude not only to apprehend or take or hold as a prisoner but simply to have to possess to contain to have in ones power Accordingly as it is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had him in their power so if we consider the story to which it refers 1 Sam. 21. we shall find
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
all the Angels that ministred at the giving the Law in Sinai are constantly attendant on this place of Gods service V. 20. Issues from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendred goings forth to death and must signifie the several plagues and judgments inflicted by God on impenitent enemies the ways of punishing and destroying the Egyptians and Canaanites drowning in the Sea killing by the sword infesting by hornets c. And these are properly to be attributed and imputed to God as the deliverances of the Israelites his people in the former part of the verse And to this sense the consequents incline v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Even God shall wound The Jewish Arab interprets it kinds of death or several ways of death R. Tanchum causes The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passages of death the ways by which death goes out upon men to destroy them the Latine exitus mortis goings out of death the Chaldee more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from before the Lord death and the going out of the soul to suffocation do contend or fight against the wicked The Syriack most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God is the Lord of death but then adds also ex abundanti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of escaping V. 27. Their rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominatus est is here by contraction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ruler and being applied to Benjamin hath respect to Saul who was of this tribe the first King that was placed over that people Which gives the first place to that tribe in this enumeration so saith the Targum Benjamin was little among the tribes which first descended into the sea therefore at first he received the Kingdom as the second is given to Judah who saith the Chaldee received the Kingdom next after them in respect to David As for Zebulon and Nephtali why their names are here added rather than any of the other tribes the reason may perhaps best be taken from what we find prophesied of those two Gen. 49. and Deut. 33. and Jud. 5. by Jacob and Moses and Debora that learning and knowledge should be most eminent in those two tribes Of Nephtali 't is said Gen. 49.21 Nephtali is a bind let loose he giveth goodly words and of Zebulon Jud. 5.14 they shall handle the pen of the writer Whence it is thought to be that Isa 9.1 the comparison is made between the knowledge which should be after Christs coming in the regions where he preached and Zebulon and Nephtali on the other side because those were the most learned tribes and yet should now be obscured and far outgone by those to whom Christ was first preached V. 27. Their counsel The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a stone but is here used in a metaphorical sense for a ruler or governour as a foundation-stone which supports the whole building may fitly be applyed to a commonwealth and then signifie the Prince thereof Thus 't is certain the LXXII understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their governors and the Syriack in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sultans of rulers Abu Walid their assembly the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their captains or leaders The Chaldee are willing to refer it to three stones by which say they they of that tribe overthrew their enemies V. 30. Rebuke Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi and Aben-Ezra observe that as when it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to rebuke so without it as here it is to destroy the most real and sharp way of rebuking so Psal 9.5 where 't is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying that follows Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a congregation and so is here interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly that follows Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arundo a reed the Latine canna it is taken for an arrow or a lance or perhaps a spear and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the company of the reed will denote a military company of archers or lances or spear-men Then in the next words all difficulty will be removed if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand not a company of bulls or beasts but of men which behave themselves like bulls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the calves of the people i. e. behave themselves toward other men as bulls in the fields do toward lesser or younger cattel For then that will denote the most lofty Princes which fight and disturb and tyrannize over all their neighbour-nations and by force indeavour to propagate their Empire and Dominions and will not be restrained within any bounds And to this belongs that other part of the character that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcavit trending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon pieces of silver the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit obduxit covered with gold to denote those that covet the wealth of the world and get it and yet never have enough of it that disturb all mens quiet to get themselves possessors of it and then are not satisfied with it till they are covered over with it tread on it c. and so out of that insatiate desire delight in war as it follows Abu Walid interprets this parcel of the period by giving ב the notion of ob or propter because of goes about or treads it about because of pieces of silver probably he means because they abound with pieces of silver or perhaps that they may get peices of silver The Sixty Ninth PSALM TO the chief Musitian upon Shoshannim A Psalm of David Paraphrase The sixty ninth Psalm is a prayer and complaint to God against his enemies and a prediction of the judgments that should befal them 'T was composed by David in time of eminent distress and committed to the Praefect of his Musick to be sung to the instruments of six strings 1. Save me O God for the waters are come in unto my soul Paraphrase 1. Lord be thou pleased to interpose thy hand of deliverance in this so seasonable a time of exigency when I am so near to be overwhelmed with dangers 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Paraphrase 2. I am not able to secure or defend my self to find any way to support me in this distress or deliver me out of it my enemies are many and mighty and without thy help I am sure to be overborn by 〈◊〉 3. I am weary of my crying my throat is dried mine eyes fail while I wait for my God Paraphrase 3. I have long calle◠〈◊〉 uncessantly made my complaint to thee and am ready to faint
of all that are in distress and thou hast promised thy certain relief to all that constantly wait on thee and in those thy promised mercies I have a peculiar portion Thy justice therefore and fidelity as well as thy mercy are concerned in granting me a seasonable deliverance at this time 3. Be thou my strong habitation whereunto I may continually resort thou hast given commandment to save me for thou art my rock and my fortress Paraphrase 3. O be thou my sure place of retreat whither I may constantly betake my self in in time of distress or danger This thou hast promised O Lord and therefore on thee I confidently depend for the performance of it 4. Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man Paraphrase 4. Lord suffer not injurious wicked men to succeed in their projected violences and cruelties against me 5. For thou art my hope O Lord God thou art my trust from my youth Paraphrase 5. To obtain thy audience to this request I have this argument of all others most forcible with thee viz. that I am one that have ever depended and relied on thee as thy creature and peculiar client 6. By thee have I been holden up from the womb thou art he that took me out of my mothers bowels my praise shall be continually of thee Paraphrase 6. Who acknowledge it thy work of continued protection by which I have been supported every hour of my life as of thy primary gift that I ever had any being in the world and so am obliged to bless and magnifie thy Name continually for both 7. I am as a wonder unto many but thou art my strong refuge Paraphrase 7. I am vilified and scoffed and reproached by many that I can talk of relief from heaven when in the eye of man I am so low and in such a deplored and lost condition but yet am I not disheartned or amated by this I know whom I have trusted and that there is no security like that of relying and depending on thee 8. Let my mouth be filled with thy praise and with thy honour all the day Paraphrase 8. O be thou now pleased to hasten to my relief that I may be able to refute these scoffers and divulge and proclaim to others the glorious advantages of thy service beyond any other course that can be received in competition with it 9. Cast me not off in the time of old age forsake me not when my strength faileth me Paraphrase 9. When I am in the wane of mine age and most feeble and destitute of strength I have none to fly unto but thee only O be thou pleased not to reject or despise me 10. For mine enemies speak against me and they that lay wait for my soul take counsel together 11. Saying God hath forsaken him persecute him and take him for there is none to deliver him Paraphrase 10 11. But refute the obloquies of my enemies who rejoyce and triumph over me and resolve and assure one another that I am forsaken by God and may now be securely assaulted and destroyed by them 12. O God be not far from me O my God make haste for my help Paraphrase 12. Let this their impiety excite and provoke thee speedily to arise to my relief who have no other to depend on but thee only 13. Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt Paraphrase 13. And so shall my triumphant enemies be brought to shame seeing themselves thus frustrated and disappointed in their malicious designs and attempts against my life 14. But I will hope continually and will yet praise thee more and more Paraphrase 14. But whatever their triumphs and scoffs are they shall not drive me from my fast and sure hold nor yet from proclaiming to all men the exceeding goodness of that God on whom I wait but the more they scoff the more will I magnifie his greatness and profess my dependance on him 15. My mouth shall shew forth thy righteousness and thy salvation all the day for I know not the numbers thereof Paraphrase 15. And continually declare and depraedicate his mercy and fidelity that never fails to deliver those that relie on him And when I have spent my whole life on this task I shall justly think that I have come far short of giving him his due praises whose abundant excellencies and goodness toward his servant are infinitely above my imperfect measures either of valuation or expression 16. I will go in the strength of the Lord God I will make mention of thy righteousness even of thine onely Paraphrase 16. Whatsoever I undertake shall not be in any confidence of mine own but in full reliance on Gods strength alone and never talk of any security but that which I hold by his free mercy and fidelity which obligeth him to perform his promise and never to forsake those that depend on him 17. O God thou hast taught me from my youth and hitherto have I declared thy wondrous works Paraphrase 17. O blessed God I have had experience of thy wonderful acts of power and goodness from the first part of mine age and accordingly I have made declaration of them 18. Now also when I am old and gray-headed O God forsake me not until I have shewed thy strength unto this generation and thy power to every one that is to come Paraphrase 18. Do not thou now that my years increase and therewith my wants of thy support withdraw it from me but afford me matter of continual acknowledgments that I may yet proclaim thy attributes to many more than yet I have done that I may live to be an instrument of bringing in many proselytes to thy service who as yet are not born or know nothing of thee 19. Thy righteousness also O God is very high who hast done great things O God who is like unto thee Paraphrase 19. O how great is thy bounty how infinitely great how glorious are thy works of power and goodness There is none that can in the least be compared with thee 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth Paraphrase 20. Though thou hast permitted me to fall into very sharp afflictions and distresses yet I doubt not either of thy power or will to restore me again and rescue me out of the lowest and most disconsolate state 21. Thou shalt increase my greatness and comfort me on every side Paraphrase 21. And having done so exalt me higher than I was before the turning of thy face from me 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the harp O thou holy one of Israel Paraphrase 22. And for this thy constant performance
thou hast redeemed this mount Sion wherein thou hast dwelt Paraphrase 2. We are thy Church which long agoe thou wert pleased to gather and account of as thine own as a man doth the possession which he hath purchased with his price we are a nation which thou once broughtest out of Egypt with a mighty hand many signs and wonders being shewed for the rescuing us out of the Aegyptian slavery and since that time all the successions of us have been thine among us hath the Ark of the Covenant resided and therein the continued exhibition of thy presence in Mount Sion the place consecrated to thy solemn service O do not thou forget and renounce all these thy gratious relations towards us 3. Lift up thy feet unto the perpetual desolations even all that the enemy hath done wickedly in thy sanctuary Paraphrase 3. The enemies both of thee and us the Chaldeans have sacked thy Temple and used it reproachfully being for our sins most justly permitted by thee to work desolations among us and even to invade and destroy thy holy place consecrated to thy peculiar presence and service But those that are thus malicious God will at length interpose his power and utterly destroy Thus it fared as with the Philistims of old so soon after this with the Chaldaeans and at length with heathen Rome 4. Thine enemies roar in the midst of thy congregation they set up their Ensignes for signs Paraphrase 4. For a while tyrannical unjust oppressors may invade Gods people and sacrilegiously break in upon his holy place and prove victorious and successful therein 5. A man was famous according as he had lifted up axes upon the thick trees Paraphrase 5. Hew down and destroy as one that comes to a wood well grown with instruments of excision in his hand and presently sets about the execution 6. But now they break down the carved work thereof at once with axes and hammers Paraphrase 6. And thus do our enemies now lay wast the rich and beautiful sculptures designed for thy honour and service and use all means of violence they can think of to perfect their malicious designs hewing and knocking and 7. They have east fire into thy sanctuary they have defiled by casting down the dwelling-place of thy name to the ground Paraphrase 7. Setting on fire and utterly demolishing the fabricks erected for thy presence How this was eminently fulfilled on the Temple of Jerusalem see Mat. 24.2 8. They said in their hearts Let us destroy them together they have burnt up all the synagogues of God in the land Paraphrase 8. And that they might make but one work of it to root out all religion both from the present and future ages burning down and destroying all sorts of sacred Assemblies Oratories or Synagogues all the Nation over 9. We see not our signs there is no more any Prophet neither is there among us any that knoweth how long Paraphrase 9. And to increase our misery the gift of Prophecy by which we were wont to have signs given to make known Gods will to us is now ceased and lost from among us and we have now none to consult or enquire of how long this desolation shall continue This was most fully completed in the destruction by Titus when though there were many ominous and prodigious signs yet there was no Prophet sent by God of whom they might ask or be advised in any thing 10. O God how long shall the adversary reproach shall the enemy blaspheme thy name for ever Paraphrase 10. Blessed Lord let not our enemies any longer have this occasion to scoff at and deride our affiance in thee and to reproach and blaspheme thee our God as if thou wert unable to rescue us or chastise them 11. Why withdrawest thou thy hand even thy right hand pluck it out of thy bosome Paraphrase 11. But be thou at length pleased to shew forth thy power in executing thy judgments on them in subduing and bringing them down 12. For God is my King of old working salvation in the midst of the earth Paraphrase 12. For thou alone art he that hast guided and defended us from the beginning giving many signal and illustrious deliverances to thy people 13. Thou didst divide the sea by thy strength thou brakest the heads of the dragons in the waters Paraphrase 13. When the Aegyptian hosts pursued them at their departure out of Aegypt by thy power the red sea was driven back to give passage to the Israelites but returned with violence on the Aegyptians and destroyed them 14. Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the people inhabiting the wilderness Paraphrase 14. And in the same destruction Pharaoh the oppressive King was himself inclosed and drowned and so devoured by the fishes which the Ichthyophagi so called from their eating of fish inhabiting the desert on the shores of that sea do feed on 15. Thou didst cleave the fountain and the flood thou driedst up mighty rivers Paraphrase 15. And as in the wilderness to satisfie their thirsts thou causedst a full current of water to flow out of an hard rock only by Moses striking the rock with his rod so when there was need thou driedst up great and violent rivers some others it seems as well as that of Jordan to give an easie passage to thy people 16. The day is thine the night also is thine thou hast prepared the light and the Sun 17. Thou hast made all the borders of the earth thou hast made summer and winter Paraphrase 16 17. In sum thou which hast made the day and the sun to rule that the night and the Moon to give light to that which hast setled all the climes of the earth and all the various seasons of the year dost also with the conduct of thy providence dispose all other inferior effects and conditions of men and canst restrain and punish defend and support and restore to prosperity as thou pleasest 18. Remember this that the enemy hath reproached O Lord and that the foolish people have blasphemed thy name Paraphrase 18. Be thou therefore now pleased to interpose on our behalf and repress our adversaries which have not only reproached and triumpht over us but at once violated thy blessed and holy name blasphemed and contemned the God we worship and depend on 19. O deliver not the soul of thy turtle-dove unto the multitude of the wicked forget not the congregation of thy poor for ever Paraphrase 19. O Lord we are like turtles in an afflicted and so a mournful condition and yet as turtles constant in our fidelity to thee have not taken in any rival into thy service O let not an helpless multitude of such whose innocence delivers them up to the hatred of vultures become for ever a prey to them either repress them I beseech thee or secure us that wait only on thee and depend on
is his Tabernacle and his dwelling in Sion Paraphrase 2. And that especially in the holy place of publick assembly where when pious men meet devoutly to offer up their sacrifices and requests to him they receive certain answers of mercy from him most evident demonstrations of his peculiar presence and audience there 3. There brake he the arrows of the bow the shield and the sword and the battel Selah Paraphrase 3. Whilst we kept close to his service there we never failed to receive portentous aids from him to obtain the most illustrious victories over our enemies to secure our selves and destroy them in their most furious and formidable assaults and whatsoever we have at any time atchieved in this kind it hath been no strength of ours but his peculiar interposition 4. Thou art more glorious and excellent then the mountains of prey Paraphrase 4. Thy presence O God in this hill of Sion hath a far greater and more glorious vertue for the guarding of us and overcoming our opposers than the mountains of most strength and advantage where our malicious enemies in their siege and designs of taking our City make their randezvous are for the fortifying themselves or annoying of us 5. The stoutest-hearted are spoiled they have slept their sleep and none of the men of might have found their hands Paraphrase 5. The stoutest and most able men in the world the most warlike and victorious Assyrians have by this means without any considerable strength of ours been utterly discomfited when they had betaken themselves to their rest 2 Chron. 32.21 in the midst of their security the Lord sent an Angel and cut off all their mighty men of valour they slept but never waked again and so their whole Army see Isa 37.36 like men asleep have been able to do nothing not so much as to move an hand to hurt us 6. At thy rebuke O God of Jacob both the chariot and horse are cast into a dead sleep Paraphrase 6. 'T was the secret interposition of thy power O Lord that wrought this signal destruction upon so potent and numerous an Army 7. Thou even thou art to be feared and who may stand in thy sight when once thou art angry Paraphrase 7. Thou art most terrible and irresistible in thy judgments and consumest all before thee in the first minute that thou art pleased to execute them 8. Thou didst cause judgment to be heard from heaven the earth feared and was still 9. When God arose to judgment to save all the meek of the earth Selah Paraphrase 8 9. When thou though in heaven didst please to interpose for thy oppressed people in imminent pressing danger to deliver them from the violences of men and to punish those that injured them then thy Angels came forth on thy messages with thunder and lightning and earthquakes by these the proudest sinners were stricken with horror dreaded these thy thunderbolts and had no means imaginable to secure them from them were all destroyed and put to flight and so left thy people to their rest and quiet whom they came to besiege and conquer 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restrain Paraphrase 10. And thus art thou praised and acknowledged and in some degree honoured by the miscarriage and frustration of unjust and wicked men and occasionally by their very sin their cruelty and blasphemies when they came to be restrained and quelled and remarkably punished by thee or Against their rage thou preparest rage they begin in fury against pious blameless men afflicting and oppressing them and thou in thy time dealest with them in wrath repayest them as they have deserved 11. Vow and pay unto the Lord your God let all that be round about him bring presents to him that ought to be feared Paraphrase 11. Our God is a gratious and dreadful God gratious to us in defending us against the most savage oppressors dreadful to them that continue thus to provoke and blaspheme him O let us all that profess his service consecrate and performe to him the fruits of our lips all possible praises and thanksgivings all works of piety and charity And let those that have provoked make speed to atone him by reformation and the meet fruits thereof 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth Paraphrase 12. Else be they never so great and prosperous never so proud and stout God will in a most terrible manner deal with them and at length be sure to bring them low enough as he hath done the proud Senacherib and Rabshakeh and the whole Assyrian Army Annotations on Psal LXXVI V. 3. Arrows The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire Job v. 7. where sparkes that fly upward are poetically exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the fire So Psal 78.48 it is used not for thunderbolts or lightnings as our margin reads but simply for fire shot out of the clouds and running along upon the ground Exod. 9.23 And from thence by metaphor it is applied to an arrow or dart shot out of a bow and by the swiftness of the motion supposed to be inflamed see Cant. 8.6 where of love it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Coals but the arrows thereof are arrows of fire it shoots and wounds and burns a mans heart inflames it vehemently by wounding it Here we have the word twice and if the former of them do not signifie arrows simply it will not be found in that sense in the Bible nor do the LXXII render it in the notion of an arrow but in this place express it by a general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strengths of the bowes referring to that which is supposed to be the cause of inflaming the arrows the strength of the bow from which they are shot out The Syriack in some degree of complyance with them render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the armes of the bow that which the bow reacheth out as a man doth his arme and by which as by an arme it reacheth to and forcibly seiseth on that which is distant from it The poetical expression will best be conserved by reteining some notice of the primary sense in the rendring of it fires or lightnings of the bow i. e. those hostile weapons which are most furious and formidable as fire shot out from a bow V. 5. Found their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred have not found their hands i. e. have not been able to use them for resistance for the offending others or even for their own defense the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they here render it signifying as to find or get so to have in readiness in their power to be able to use To this the Chaldee look in their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they
prosperous land that where the Canaanites c. inhabited as when a vine is transplanted from a most barren to a most fruitfull soil the side of an hill c. and there as it is the manner of planters to dress and prepare the soil exactly that it may speedily and happily take root and spread and cover the ground and the boughs of it being supported with props or trees grow into a great height and â—th so didst thou fit the land for their quiet and peace and fertility and plentiful multiplying by removing the old â—nhabitants and leaving all to their injoying and accordingly they very soon prospered as into a very powerful and victorious so into a very large and numerous nation extending it self on the West to the Mediterranean sea and on the East to Euphrates 12. Why hast thou then broken down her hedges so that all they that pass by the way do pluck her 13. The boar out of the wood doth waste it and the wild beast of the field doth devour it Paraphrase 12 13. But now as when the hedge of a vineyard is broken down all passengers come freely in and gather the fruits and the rude swine and other wild beasts break in and tear and root up all that is planted there so is it with us thy protection which was our only defense being withdrawn for our sins the heathen nations round about us see note c. on Psal 83. together with the Kings of Assyria and Babylon those potent tyrants break in upon us carry away all our wealth and even root us out from our dwellings carry us as captive servants into their own lands 14. Return we beseech thee O Lord of hosts look down from heaven and behold and visit this vine 15. And the vineyard which thy right hand hath planted and the branch which thou madest strong for thy self Paraphrase 14 15. Lord in this extremity be thou pleased to interpose thy power for us to be gratiously reconciled to us and in favour to behold this poor captive people and Temple which thine especial providence hath built and supported so long the place of thy especial residence among us 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance Paraphrase 16. For since upon our provoking sins thou hast withdrawn thy mercy from us the enemies have broken in and burnt our Temple and if thou still continue thy wrath both people and Temple will be utterly consumed 17. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for thy self Paraphrase 17. We have none therefore but thee to whom we may flee for succour who art justly displeased with us Yet O Lord it is thou which hast set our King over us thy special grace and providence and thy oath made to David and his seed by which the power is vested on him though he be but a man he is yet set up and established by thee in thy stead to administer justice among us O be thou favourably pleased to deliver and rescue him out of all the calamities that are fallen upon him 18. So will not we go back from thee quicken us and we will call upon thy Name Paraphrase 18. And this shall be the greatest obligation on us from thee for ever to cleave fast to thee in the most obediential reliance Thy restoring of us shall be sure to be answered by our constant returns of prayers and praises 19. Turn us again O Lord God of hosts cause thy face to shine and we shall be saved Paraphrase 19. This therefore is the burthen of our song the sum of our reiterated request to thee that as thou hast an immense host and many legions of Angels ready prest for thy service which can the next minute perfect any the vastest enterprise to which thou shalt assign them so thou wilt at length return our captivity restore thy self to thy wonted favour and old mercies cast some beams of thy gracious countenance evidences of thy being reconciled to us and then we shall certainly be released out of all our afflictions and till then we have no humane hope of the least respite Annotations on Psalm LXXX V. 2. Before Ephraim c. What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Ephraim and why Ephraim Benjamin and Manasses and no other are here named must be learnt from the order of the Israelites march in the Wilderness Num. 2. For there next after the Ark the pledge of Gods special presence and assistance did these three tribes follow Then the Tabernacle of the congregation shall set forward c. v. 17. On the West side i. e. next behind it shall be the standard of the camp of Ephraim v. 18. and his host v. 19. And by him shall be the tribe of Manasses v. 20. and his host v. 21. then the tribe of Benjamin and his host v. 22 23. Now the returning from the captivity the desire whereof is the business of this Psalm being a parallel to the delivery from Egypt Gods leading them back stirring up himself and coming to save them is very fitly begged and described in a style resembling the former rescue There he was said to have shined forth and to have risen and come Deut. 33.2 the Lord came from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with holy myriads and here in like manner the Psalmist beseecheth him that dwelleth between the Cherubims that sure is God in the Ark to shine forth v. 1. and that before these three tribes which next followed the Ark and to stir up himself and come and save V. 5. Bread of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be best rendred bread of weeping thereby most probably signifying the bread of mourners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 9.4 of which it is there said all that eat thereof shall pollute themselves the eater was legally unclean and so separated from the congregation and so were they at that time in the captivity detained from the comforts of Gods solemn worship To which is elegantly added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears in the plural and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a treble or large measure are the drink apportioned to these meats V. 9. Preparedst room From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look to turn the face to bow down to look out to look toward any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel to sweep to cleanse to remove filth out of the way and so to prepare for the coming of any to fit or provide an house a way or path A house and room Gen. 24.31 Lev. 14.36 a way Isa 40.3 and 57.14 If this be applied to an house then 't is to sweep or cleanse and so the Interlinear here renders it scopasti thou hast swept if to a way then 't is to purge or prepare Isa 57.14
eminent plant the whole people of the Jews whom God had chosen and so his right hand is truly said to have planted it And then that will direct us farther in the interpretation of the latter part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the son or upon the son which thou hast made strong for thy self where as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most probably an expletive of no signification or possibly refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son in accordance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root or plant of the vine must denote the son of that plant and that is according to the Hebrew style a bough or branch of it So Gen. 49.22 Joseph is a fruitful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son i. e. bough by a spring whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daughters i. e. branches run over the wall by the same proportion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sucking children from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suck is here v. 11. used for branches And then in proportion with the people being meant by the root or plant the branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod or tribe of Judah the Regal tribe of which David was who being by God invested with power and as his proxy and minister on earth it is properly said that God hath made him strong for himself The Chaldee therefore paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Messiah i. e. anointed King whom thou hast confirmed or established for thy self And in the prophetick sense that will be farther extended to Christ the King or Ruler of his Church and so saith Aben Ezra this may be understood of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messiah Ben-Ephraim others call him Ben-Joseph who they say is to be killed in war being prest by the text in Zachary to acknowledge a suffering Messiah as Messiah Ben David for they admit of two is to conquer all the world R. Obadiah also interprets it of the Messiah And the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the son of man and so the Latine and Syriack the title by which any eminent man a Prince is fitly exprest and by which Christ is so frequently called and so most expresly v. 17. the man of Gods right hand and the son of man not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son simply but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man is set to signifie the King But it is possible also and I suppose more probable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or branch may be set to denote the Temple for of that it follows immediately v. 16. It is burnt with fire it is cut down or as it may best be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being cut down it is burnt with fire the vine when 't is cut down being good for nothing else Ezek. 15.3 4. shall wood be taken thereof to do any work or will men take a pin of it to hang any thing thereon It is cast into the fire for fewel the fire devoureth both the ends of it and the midst of it is burnt is it meet for any work This belongs not well to the King but agrees perfectly to the Temple at this time of the captivity And so the phrase which thou hast made strong for thy self seems to be borrowed from Moses's song Exod. 15.17 where it is spoken of the Temple Thou shalt bring them in and plant them in the mountain of thine inheritance in the place O Lord which thou hast made for thee to dwell in in the Sanctuary O Lord which thy hands have established And in this sense it will well agree with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or plant foregoing that signifying the nation of the Jews which God brought in and planted in Moses's dialect and with which the Temple is joyned Joh. 11.48 they will take away our place and nation by those two words there expressing more plainly what is here in poetick style the root or plant and branch i. e. the whole Commonwealth of the Jews so stiled Mal. 4.1 It shall leave them neither root nor branch People nor Temple Of both these it here follows in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish at the rebuke of thy countenance i. e. If to the spoil of violent men foregoing the boar out of the wood and the wild beasts of the field v. 13. thou add thine anger and inflictions both root and branch People and Temple shall be utterly consumed To avert which it follows Let thine hand be upon the man of thy right hand and the son of man which in all reason by the characters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted of the King The Eighty First PSALM TO the chief Musitian upon Gittith A Psalm of Asaph Paraphrase The eighty first Psalm said to be composed by Asaph for the feast of trumpets Lev. 23.24 Numb 29 1. and 10.10 which was instituted to commemorate the deliverance out of Egypt the sounding of the trumpet being a token of liberty Lev. 25.10 is a solemn invitation to all to sing praises to God for his great deliverances and special mercies to his people whose sins are the only averters of his favour and originals of their misery It was set to the tune called Gittith see Psal 8. a. and committed to the Praefect of the Musick 1. Sing aloud unto God our strength make a joyful noise unto the God of Jacob. 2. Take a Psalm and bring hither the timbrel the pleasant harp with the Psaltery 3. Blow up the trumpet in the new moon in the time appointed on our solemn feast-day Paraphrase 1 2 3. The God of Jacob is our only refuge preserver and deliverer O let us joyn in the most solemn joyful expressions of thankfulness to him All the sweetest and most pleasant instruments of Musick are in all reason to accompany and indeavour to improve our lauds and all the whole nation to be assembled at those times which are solemnly set apart for these offices the beginning of every month to consecrate all that follows 4. For this was a statute for Israel and a law of the God of Jacob 5. This he ordained in Joseph for a testimony when he went out through the land of Egypt where I heard a language that I understood not Paraphrase 4 5. And this is but agreeable to the ordinances of divine service given by God himself on mount Sinai for all posterity most strictly to observe soon after that great and signal time of his shewing himself in power and majesty against Pharaoh and the Egyptians when he lived among strangers and were cruelly handled by them 6. I delivered his shoulders from the burthen his hands were delivered from the pots Paraphrase 6. 'T was then the mighty work of his over-ruling power upon our addresses made to heaven
TO the chief Musitian A Psalm for the sons of Korah Paraphrase The eighty fifth Psalm is a thankful acknowledgment of Gods mercy in returning their captivity and an humble importunate prayer for the confirming continuing and perfecting this mercy to them It hath some degree of propriety to Davids return to Jerusalem after his flight from Absolom but much more to the days of Ezra and Nehemiah after the captivity It was committed to the Praefect of the Musick to be sung by the posterity of Coreh 1. Lord thou hast been favourable to thy Land thou hast brought back the captivity of Jacob. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Thou hast taken away all thy wrath thou hast turned thy self from the fierceness of thy anger Paraphrase 1 2 3. It is thy special mercy and compassion to us O Lord that we that were chased and carried captive from our countrey are now restored to it again Our sins that brought these sad effects of thy displeasure upon us thou hast now been pleased to pardon and so being reconciled to us of thine own abundant free grace and mercy to release us from those severe punishments which have most justly lain upon us for our provoking offences 4. Turn us O God of our salvation and cause thine anger toward us to cease Paraphrase 4. From thee O blessed Lord all our deliverance proceeds be thou pleased to interpose thy hand to perfect this work of mercy and reconciliation and restauration which thou hast so gratiously begun for us and pardon the deviations that since our return we have most unexcusably been guilty of 5. Wilt thou be angry with us for ever wilt thou draw out thy anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee Paraphrase 5 6. We have long been exercised under thy sharp hand of punishments and allmost been tempted to despair of any release either to our selves or our posterities and since thou hast brought us back to our countrey our new fresh provocations have again withheld thy loving kindness from us cast back the work of rebuilding thy Temple O be thou now pleased as thou hast begun to give us some essay of thy mercy to perfect and complete it to us to restore unto us that life and pleasure and joy which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary 7. Shew us thy mercy O Lord and grant us thy salvation Paraphrase 7. This is a divine work of mercy and deliverance O Lord be thou gratiously pleased to afford it us 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Paraphrase 8. And this I am confident thou wilt now do in return to our prayers if we be but duly qualified to receive so great a mercy sincerely penitent for our former sins faithfully resolved on a new and holy life and continue constant in these vows of never relapsing to our former provoking sins All which we shall after such correction certainly be careful to performe if we be not the most stupid Tools in the world 9. Surely his salvation is nigh them that fear him that glory may dwell in our land Paraphrase 9. God certainly on his part will be most ready to perfect this mercy to us that thy Temple may be rebuilt and the glorious majestatick presence or inhabitation of God may return and be resetled in Jerusalem if we only be on our parts careful to qualifie our selves for the receiving it by sincere reformation and persevering obedience to his divine precepts 10. Mercy and truth are met together righteousness and peace have kissed each other Paraphrase 10. Let us be careful to approve the sincerity of our obedience to God and he will certainly crown that with his mercies all felicity and prosperity 11. Truth shall spring out of the earth and righteousness shall look down from heaven Paraphrase 11. Let our hearts fructifie in good works and God will cherish and reward them 12. Yea the Lord shall give that which is good and our land shall yield her increase Paraphrase 12. These two things shall never be separated our bringing forth fruits of righteousness and Gods heaping all manner of good upon us 13. Righteousness shall go before him and shall set us in the way of his steps Paraphrase 13. Our duty it is to walk obediently before him and then he will follow in performing his part of the Covenant of mercy bring us to all that is desirable or valuable to us Annotations on Psal LXXXV V. 2. Forgiven the iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast born or taken away iniquity is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned and so by the Syriack by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitted And this with all that follows of covering their sin taking away his wrath c. a lively expression of what went before v. 1. the bringing back their captivity It is a maxim among the Jewish Doctors that Captivity is one way of expiation and so to return from thence was a sure indication that the sin for which it was inflicted was remitted or done away This saith Abarbanel was obumbrated in the Azazel or scape-goat which as the other that was slain was a sin-offering as appears Lev. 16. v. 5. He shall take two kids for a sin-offering And then the confessing the sins over him mentioned v. 21. Aaron shall lay both his hands on the head of the live goat and confess over him all the iniquities of the children of Israel c. putting them on the head of the goat And the goat shall bear upon him all their iniquities into a land of separation v. 22. shews that they were to carry their sins with them into the land of their captivity meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation that land whatsoever it was whither the divine providence had designed their deportation From whence therefore being now returned their sins for which they were thus punished are supposed to be left behind them no more to be laid to their charge if their return to their former sins do not cause them to be called to remembrance Thus indeed they did as appears by the books of Ezra chap. 9.1 and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast Ezra 9.3 and Nehem. 9.1 so for the earnest deprecations here following in this Psalm v. 4. V. 8. Not turn to folly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not or and let them not return to folly which the Chaldee and Syriack render to that sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them that turn their heart to him and the Latine ad eos qui convertuntur ad eor and to them
and attend the voice of my supplications Paraphrase 6. And hereon I found my trust and importunity that thou wilt now grant this my petition 7. In the day of my trouble I will call upon thee for thou wilt answer me Paraphrase 7. When I am in the greatest streights then aâ— in thy special opportunity I address my prayers unto thee being then most confident that thou wilt give me an answer of mercy 8. Among the gods there is none like unto thee O Lord neither are there any works like unto thy works Paraphrase 8. Of all the Angels in heaven much more of the false heathen Idol gods there is none fit to be compared with thee their power to relieve is not comparable to thine nor proportionably their readiness for such a work of mercy 9. All nations whom thou hast made shall come and worship before thee O Lord and shall glorify thy name Paraphrase 9. And this is so evident in thy works of creation but especially in thy works of redemption and thy strange providential dispensations and interpositions of thy hand in behalf of thy servants that all the blindest Idolatrous Gentiles may therein discern reasons abundantly sufficient to convince them of thy power and to bring them as proselytes to thy worship to acknowledge and magnifie thy divine Majesty and so at length they shall do in the days of the Messias 10. For thou art great and dost wondrous things thou art God alone Paraphrase 10. For to thee only belongs the soveraign commanding controlling power to which all creatures yield their obedience as being the one only God over all the world None but thou only hast the priviledge of working true miracles of resisting the most puissant power of men and so of rescuing the most disconsolate sufferers out of the utmost distresses 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Paraphrase 11. O Lord let thy spirit direct and guide all the actions of my life that they may be acceptable to thee that I may uniformely practice what thou requirest O be thou pleased to purge all hypocrisy out of my soul that I may perform a sincere universal obedience to thy commands not taking any interest of the world or flesh into competition with thee 12. I will praise thee O Lord my God with all mine heart and I will glorifie thy name for evermore 13. For great is thy mercy toward me and thou hast delivered my soul from the lowest hell Paraphrase 12 13. This I am sure is most perfectly due to thee and with it all the praises and acknowledgments of my whole soul and that for ever It being a work of thy superabundant mercy toward me thy poor indigent helpless and withall most unworthy servant that thou hast not permitted me to be swallowed up with that abyss of dangers that have incompast me but as yet preserved and so in some degree delivered me out of them 14. O God the proud are risen against me and the Assemblies of violent men have sought after my soul and have not set thee before them Paraphrase 14. For they are a sort of obstinate and withall very numerous powerful and formidable enemies that have set themselves purposely to destroy me without any fear of thee or imagination that thou wilt interpose any hinderance to the prosperous success of their designs 15. But thou O Lord art a God full of compassion and gratious long-suffering and plenteous in mercy and truth Paraphrase 15. But thou O Lord wilt undoubtedly relieve me and discomfit them Of this thy divine attributes assure me who art so wholly made up of mercy and pity to them that are in distress and cry to thee for help that I cannot doubt of thy hearing and rescuing me at this time and though thou deferâ—est the execution of thy wrath upon wicked doers on purpose to reduce them by thy patience to repentance yet when this work of thy long-sufferance and mercy proves in effectual when men go on impenitently and obstinately in their course thy fidelity and performance to thy servants that are opprest by such as well as that soveraign property thy mercy oblige thee to discomfit and exemplarily to punish them and relieve and deliver those that are oppressed by them 16. O turn unto me and have mercy upon me give thy strength unto thy servant and save the son of thy handmaid Paraphrase 16. Lord if it be thy will may this now be thy opportunity to restore thy wonted mercies to me to interpose thy power for my rescue and deliver me thy most lowly servant out of these present dangers 17. Shew me a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me Paraphrase 17. Let thy favour and kindness toward me be now by some means as thou shalt think good signally and illustriously exprest that it may be effectual to work a shame and reformation in mine enemies so far at least as to give over their malitious design when they discern thee to espouse my cause to take my part to assist and support me against all their machinations Annotations on Psalm LXXXVI V. 2. For I am holy The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for I am holy may deserve to be examined The Chaldee directly follow the Hebrew words and are to be interpreted by them and give no help toward the understanding them The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as literal the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an aspirate for ×— as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with γ for ×— being most probably formed by an easie change from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This signifying originally 1. piety to God 2. probity 3. mercy or benignity the Syriack it seems thought it so unreasonable for the Psalmist to affirm any of these of himself that taking it in the third notion that of goodnese as that is all one with mercy they apply it not to the Psalmist but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art good and so the Arabick also That this was by them done either through change or misunderstanding the Hebrew is not probable when there is another notion of the word which as it will best accord with this place so it will perfectly justify this their rendring that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Ps 4. d. one that hath found favour with God This best accords with the rest of the titles here given to himself poor and needy v. 1. thy servant that trusteth in thee v. 2. one that cries daily to thee v. 3. that lifts up his soul to thee v. 4. Which what are they but the description of Gods Eleemosynary the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere Another possible notion of the word and which recedes very little from this such as may be owned of the
answer them 3. For my soul is full of troubles and my life draweth nigh unto the grave 4. I am accounted with them that go down unto the pit I am as a man that hath no strength Paraphrase 3 4. For this I am one way competently qualified viz. by the great measure of my present troubles and dangers mine own absolute impotence and the deplorableness and desperateness of my condition 5. Free among the dead like the slain that lie in the grave whom thou remembrest no more and they are cut off from thy hand Paraphrase 5. I am now so low that I begin to have the priviledges of dead men those that are at the lowest or that being brought down to the grave are out of the malice and thought of their enemies I am laid aside as one not considered or concerned in the affairs of this world sequestred from the conversation of Men and which is the worst part of my misery from the Sanctuary accounted by men as one wholly forgotten and forsaken by thee no part of thy care and as uncapable of restauration by thy power as those that are dead already 6. Thou hast laid me in the lowest pit in darkness in the deeps Paraphrase 6. Thou hast permitted me to be brought to a state of the utmost distress and destitution 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Selah Paraphrase 7. The effects of thy displeasure lie very pressing upon me as one that leans with his whole weight upon another my afflictions come in one upon the neck of another as waves of the Sea beating upon any vessel 8. Thou hast put away mine acquaintance far from me thou hast made me an abomination unto them I am shut up and I cannot come forth Paraphrase 8. The sharpness of thy punishments hath averted all men from me they account me forsaken by thee and so they forsake me get aloofe from me as from an execrable thing and so leave me as in a prison a state of restraint and perfect solitude from which I cannotisceâ—rn any way of rescue or redress 9. Mine eye mourneth by reason of affliction Lord I have called daily upon thee I have stretched out my hands unto thee Paraphrase 9. I look and waite and languish but receive no mitigation to my afflictions I continually pray and importune thee my voice and hands and heart are for ever imployed in sending up my complaints to thee 10. Wilt thou shew wonders to the dead shall the dead arise and praise thee Selah Paraphrase 10. Thou hast promised me relief and so thy fidelity is concerned in it which therefore I am confident I shall at length receive from thee O when wilt thou please to reach it out and afford it me If thou dost not speedily I am likely to be consumed and destroyed by my pressures and then there will be no remedy no capacity of thy relief unless thou work a miracle for me and raise me when I am dead out of the grave again and so exercise not only thy special extraordinary providence and mercy but even thine omnipotent creative power in my restauration 11. Shall thy loving-kindness be declared in the grave or thy faithfulness in destruction 12. Shall thy wonders be known in the dark and thy righteousness in the land of forgetfulness 13. But unto thee have I cryed O Lord and in the morning shall my prayer prevent thee Paraphrase 13. All that I have to do O Lord is in prayer and with importunity daily and duly to solicite thee after this manner 14. Lord why castest thou off my soul why hidest thou thy face from me Paraphrase 14. Lord be thou at length pleased to receive my prayers which proceed from an humble and devout soul to restore thy favour and mercy to me 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted Paraphrase 15. My pressures are very extreme and of long duration and the continual new dangers that incompass me put me in great anxiety and consternation 16. Thy fierce wrath goeth over me thy terrors have cut me off Paraphrase 16. The sense of thy displeasure and the direful expectation of all the miserable effects thereof till thou art pleased to look favourably on me do even overwhelme and destroy me 17. They came round about me daily like water they compast me about together Paraphrase 17. And like continual floods of water inclosing me round about leave no way of passage out of them 18. Lover and friend hast thou put far from me and mine e acquaintance into darkness Paraphrase 18. As for any humane aid of friends or neighbours I have not the least tender of that they from whom I had most reason to expect it are affrighted with the sight of my afflictions fly from me lest I should implore their aid and keep themselves at a great distance from me 'T is thou O Lord which hast thus punisht me for my sins and from the return of thy mercy alone am I to expect relief Annotations on Psal LXXXVIII Tit. Leannoth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hollow instruments hath been taken notice of note on Psal 53. a. To this our English hath joyned Leannoth as if both together Maalath-Leannoth were a proper name But as the former was a mistake so the latter is a double addition to it first in that it is joyned to it when in the original 't is not 2. in that the importance of it which is plain is not considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally as from the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar and the Interlinear read it ad respondendum for answering for which the learned Castellio reads alternis by way of answer or alternation This I suppose refers to the custome in singing their Anthems to instruments or the conjunction of vocal and instrumental Musick mentioned note on Psal 87. d. where the Corahites or singers beginning the tune as a praecentor the instruments follow to the very same tune which is properly stiled answering them this being the primary use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to begin so to continue a song to proceed or go on in a tune begun by any So 1 Sam. 18.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the women answered playing and said which phrase is expounded by the former verse which tells us that the women came out of all cities singing and dancing with tabrets with joy and with instruments of Musick and so their singing going first they followed or answered their voices with tabrets and instrumental Musick Proportionable to this was the antient Greek custome Poetically exprest by Apollo and the Muses Apollo singing and they following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering with Musical instruments to the tune which he began So in Homer in a funeral there are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginners or praecentors of the lamentations and then
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 preserve me safe from it 13. Thou shalt tread upon the Lion and Adder the young Lion and the Dragon shalt thou trample under feet Paraphrase 13. The most ravenous and venemous beasts which prey on and mischief all they meet shall not be permitted to annoy me but as so many conquered creatures acknowledge my power over them This was most eminently to receive its completion in the Messiah here typified by the Psalmist in the miraculous power which he had over the whole creation healing all manner of diseases and casting out devils and communicating this power to his Disciples see Mar. 16.18 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name Paraphrase 14. I have placed my whole joy and delight in God most faithfully observed all his commands and revealed them to others given them knowledge of his will how he expects to be served by them This had its eminent completion in Christs espousing the will of his father and preaching it to the world and this shall be sure to be rewarded by him with preservation or delivery from all danger if any approach and involve me he shall be sure to rescue me out of the power of it This was most literally verified in the resurrection and ascension of Christ 15. He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him 16. With long life will I satisfie him and shew him my salvation Paraphrase 15 16. God hath obliged himself by promise and shall certainly perform it whatsoever request I address to him shall certainly be granted me when any affliction comes I am secured of his support under it rescue out of it and higher degree of exaltation attending it great length of days in this world This belonged not to Christ but was abundantly made up by his resurrection even as great as I can desire and then a joyful vision of him in another world Annotations on Psal XCI V. 5. Night In this verse saith the learned Joseph Scaliger Ep. 9. is an enumeration of the several sorts of evils that humane life is subject to and those distinguisht by the several parts of the natural day by the vicissitude of which our time and whole age is made up The parts saith he are four midnight and midday the beginning of night and beginning of day The two former here exprest by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midday the two latter by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duskyness or twilight fit to denote the evening which is such and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interdiu the day-time To these four saith he are appointed four sorts of evils 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear terrour consternation those dangers or evils that falling out in the night are by the darkness and solitude of that much improved as suddain assaults or fires c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the arrow flying by day any disease or open assault any calamity that usually befals men 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence any infectious disease that invisibly diffuseth it self and can no more be prevented than an assault in a mist or twilight 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wasting slaughter when with all the advantages that mid-day can give to an open assault of over-powering enemies an utter desolation and spoil is wrought This the LXXII renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a midday accident and devil for which Scaliger there professes to know no reason it is no doubt according to their custom of taking one word for some other that hath affinity with it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106.37 and Deut. 32.17 But after all his care in approving this his critical observation he hath not made it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day-time should have any propriety to the morning the fourth part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not otherwise accounted for which indeed upon all occasions is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night and never to the crepusculum or evening 'T is therefore much more probable and agreeable to the practise of poetick writers that the two latter the darkness and noon-day should be but an explication of the two former by night and by day and so but the two known parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be referred to the night and the day and proportionably the evils here mentioned by the Psalmist will be at most but of two sorts the night terrour being no more than the pestilence that walketh in darkness and the arrow that flyeth by day the same thing with the destruction that wasteth at noon-day But indeed both these in effect but one the destroying angel which by the pestilence swept them away both by night and day and accordingly the Chaldee interpret the terrour by night the fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devils that walk in the night the arrow by day the arrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death the destruction that wasteth at noon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company or troop of devils all three as well as the pestilence named to signifie the destroying angels instruments of those Epidemical diseases sent from God That the Psalmist here principally pitcheth on this instance of pestilential diseases or destroying angels may probably be in reference to that plague which for the sins of the people first 2 Sam. 24.1 and then for David's sin in numbring the people fell upon Israel and destroyed seventy thousand from Dan to Beersheba v. 15. but when it was ready to fall on Jerusalem the angel stretching out his hand upon that to destroy it v. 16. the Lord repented and said to the angel that destroyed It is enough stay now thine hand and the Prophet Gad coming to David and directing him to rear an altar and offer burnt-sacrifice to God in Araunahs threshing floor v. 18. the place where the Angel stood 1 Chron. 21.15 upon the humiliation of David and the Elders of Israel 1 Chron. 21.16 and calling upon God and offering burnt-offerings and peace-offerings v. 26. God was intreated and propitiated and the plague was stayed and fell not on Jerusalem at all On this occasion it follows that David sacrificed there on that threshing-floor of Araunah the tabernacle and the altar of burnt-offering which Moses made in the Wilderness being at this time in Gibeon v. 29. and so designed that place for Gods house ch 22.1 and there the Temple was afterwards built by Solomon 2 Chron. 3.1 This then being so remarkable a passage of Gods providence and mercy in sparing Jerusalem when seventy thousand were slain in other places round about it it might very fitly be referr'd to by the Psalmist as a signal instance of Gods mercy
and care and remarkable preservations over his people and an evidence that there is no means of security no way to avert or remove any though but temporal evils disease and the like but that one of applying ones self to God by humiliation and reformation and sacrifice i. e. solemn intercession and then as when Saint James ch 6.14 gives the like directions in time of sickness and promiseth that the prayer of faith shall save the sick and the Lord shall raise him up it is not yet to be imagined that no such person which observed such directions should ever die but that generally this should be a successful way and that no means should have that assurance of being effectual as this so in this Psalm the promises of immunity from dangers pestilential diseases c. made to those that remain in the protection of the most High v. 1. i. e. to pious men in the use of these means thus adhering to and not departing from God are not so to be interpreted that no pious man shall die of any Epidemical disease any more than that he shall not die at all but that this of adherence and address to God with humiliation and intercession is the only means either to preserve single persons or multitudes whole nations at once which is the full importance of Solomon's prayer at the dedication of the Temple 1 King 8.31 c. which may be taken as a comment on this Psalm whereas wicked men that have no right to any part in this promise are to expect excision whole multitudes of them together thousands and ten thousands v. 7. and that as the just reward of their impiety v. 8. V. 9. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou must here in the beginning of the verse be understood of God is most evident and so the rendring clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou O Lord art my hope and so all the antient Interpreters have understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou thy self O Lord art my trust say the Chaldee and the LXXII exactly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord art my hope and so the Syriack and Latine c. But then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most High hast thou set or made thy help or refuge is a part of a soliloquie between the Psalmist and his own soul i. e. himself And though the Chaldee feigning the Psalm to be in stead of a soliloquie a Dialogue betwixt David and Solomon understand this as the former part of the verse of God also that he hath set the house of his Majesty on high and so the Syriack also thou hast set thy house on high yet the LXXII and Latine not discerning two persons in the Psalm beside God but only the Psalmist and his own soul have agreed to understand it of the soul making God her refuge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altissimum posuisti refugium tuum thou hast set or made the most High thy refuge And indeed in this manner hath the whole Psalm proceeded sometimes in the first person ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will say of the Lord He is my refuge then in the second person ver 3. Surely he shall deliver thee i. e. thee my soul which is in effect my self and so the most perspicuous way of paraphrasing the whole Psalm is by understanding it throughout in the same i. e. first person but that so as to extend it as appliable to all other pious men as well as the Psalmist according to the general Aphorism in the first verse He that dwelleth and in a most eminent manner to the Messiah to whom the devil applies it Matth. 4.6 If thou be the son of God c. for it is written v. 11. and 12. of this Psalm he shall give his Angels charge concerning thee and in their hands shall they bear thee up lest at any time thou dash thy foot against a stone And so saith Aben Ezra of the last verse and shew him my salvation it refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the days of the Messias And so R. Gaon and Kimchi also And so especially the latter part of the Psalm though in a lower sense it may agree to David yet hath its fuller completion in Christ The Jewish Arab takes the whole Psalm for a Colloquie or discourse by David directed to a godly man and therefore as he reads the first verse of the Psalm O thou that sittest under the covert of the High c. I say of the Lord c. v. 2. so he renders this ninth verse Because thou hast said to the Lord Thou art my refuge and hast made the High thy habitation The Ninety Second PSALM A Psalm or Song for the Sabbath day Paraphrase The ninety second Psalm is a joyous meditation on the gratious works of God toward his people and his judgments on wicked men appointed in the Jewish Church to be used on the Sabbath day not so much to commemorate the Creation and Sabbath following that as to foretel their peace and prosperity in this world and withal that rest from persecutions which God had promised to give his Church under the Messiah See note a. on the title to the Romans and 2 Thess 1. note a. and Heb. 3. c. The Jewish Arab ascribes this Psalm also to David 1. It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most Highest 2. To shew forth thy loving-kindness in the morning and thy faithfulness every night 3. Upon an instrument of ten strings and upon the Psaltery upon the harp with a solemn sound Paraphrase 1 2 3. There is nothing that better becomes a pious man than to confess and laud and magnifie the great and glorious Name of Almighty God morning and evening every day to proclaim his gratious goodness in promising and his fidelity in performing what he hath promised and to do this with all the advantage that art and all sort of Musical Instruments and voices can add to it there being no so proper and seasonable imployment for all these as that of worshipping and glorifying the great and good Creator of all the world and faithful protector of his servants 4. For thou Lord hast made me glad through thy work I will triumph in the works of thy hands Paraphrase 4. The works of thy creation were all exceeding good and thy continued protections and preservations the glorious all-wise and all-gratious dispensations of this thy providence are matter of the most ravishing transporting exultation 5. O Lord how great are thy works and thy thoughts are very deep Paraphrase 5. Thy actions and thy counsels are evidences of thy transcendent unfathomable power and wisdom and goodness 6. A brutish man knoweth not neither doth a fool understand this 7. When the wicked spring as the grass and when all the workers of iniquity do flourish it is that they shall be destroyed
Rev. 1.6 and then shall good men have all kind of incouragements to follow and adhere to goodness hereby the profession of Christianity shall be propagated over all the world as that which though with some mixture of persecutions hath the promise and is sure to be rewarded even in this life Matth. 19.29 and 1 Tim. 4.8 and not only in that which is to come 16. Who will rise up for me against the evil doers or who will stand up for me against the workers of iniquity 17. Unless the Lord had been my help my soul had almost dwelt in silence Paraphrase 16 17. But this is to be wrought not by any humane aids or means by armies raised to defend piety against impiety when these are wanting and impiety is backt with the greatest visible strength then shall God himself by his own ways and means in his due time interpose and rescue his faithful people from the utmost imminent destruction 18. When I said My foot slippeth thy mercy O Lord held me up Paraphrase 18. If at any time the danger appear greater than ordinary that the pious man is ready to think himself lost then is Gods special season to interpose his hand for his relief 19. In the multitude of my thoughts within me thy comforts delight my soul Paraphrase 19. When he is in the greatest anxiety and sollicitude incompast with apparent hazards on every side and from thence disquieted and troubled God then chooseth most seasonably to interpose to deal with him as a tender parent with a querulous child provides for him whatsoever may be most grateful and satisfactory in this condition 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Paraphrase 20. Let men sin never so confidently make laws for impiety as Nebuchadnezar did for the worshipping his golden image Dan. 3.4 and set up wickedness on the throne or tribunal confound all justice and substitute oppression and rapine in stead of it the comfort is God will never be drawn to take part with them to favour or countenance their impiety 21. They gather themselves together against the soul of the righteous and condemn the innocent blood 22. But the Lord is my defence and my God is the rock of my refuge Paraphrase 21 22. Be they never so violent and unanimous in their pursuit of the life of blameless pious men and their forms of process never so solemn and legal there is yet an appeal behind to the unerring supreme tribunal and my resort to that shall never fail to bring me a rescue from their bloudiest sentence God shall reverse that and protect me and all that chearfully depend on him 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickedness yea the Lord our God shall cut them off Paraphrase 23. And he shall most certainly requite and punish the wicked oppressors return that mischief on them which they designed to bring on others and by making their sins their own scourges and certain ruine manifest his fatherly care and providence over his obedient faithful servants Annotations on Psalm XCIV V. 10. He that chastiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and institute as well as to correct is in all reason so to be understood and rendred here he that instructs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations all the people in the world The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that instructs the nations but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gives the law to his people This is here said of God as in the end of the verse to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that teacheth Adam or man all the men in the world knowledge the first man saith the Chaldee referring to those precepts which were given in the Creation called the precepts of the sons of Adam as after of Noah Now these two being the attributes of God as well as that of planting and forming the eye and ear in the Creation and ever since in Procreation v. 9. that which is in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not he rebuke or punish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit corripuit must in all reason belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both those and to that purpose be best rendred in the end after both He that instructeth and he that teacheth shall not he rebuke or punish Is it possible saith the Chaldee that God shall have given law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have sinned shall they not be rebuked or punished what is added by the English translation in the end of the verse shall not he know is not in the Hebrew but was added as a supply to a supposed Ellipsis But the right rendring of the verse hath no need of that aid the sense is much more perspicuous without it V. 11. Vanity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first signifies to vanish or come to nought Jer. 2.5 they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanisht or came to nought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and if in that notion then it must signifie vanishing transient that soon comes to nothing and so the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vapour as they do Jam. 4.14 where our life is called a vapour and thus we have it Psal 144.4 man is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vanishing transitory thing for as it follows his days are as a shadow that passeth away But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by metaphor lightly varied from hence for stultescere growing foolish so Psal 62.11 it is best rendred from the Hebrew trust not in oppression and rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain i. e. fools to signifie that those that so trust that depend on unlawful means for the enriching themselves will certainly be deceived find this the most perfect folly in the event And this of folly being that by which the Atheist is most frequently exprest in Scripture will be most agreeable to this place where the Atheists cogitations are described v. 7. confident of Gods not seeing not regarding which thoughts of his as they are Atheistical and so false and so foolish in one sense as folly is ignorance so are they most impudent which is practical and the greatest folly will never secure his wicked actions of impunity but on the contrary will betray him to all the ruine in the world And to this sense it is that verse 8. we find in the like style Vnderstand O ye bruitish and ye fools when will ye be wise and so this is the adaequate notion of the word here V. 13. Vntil The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until in this place may much disturb the sense and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉
together even the submissest and lowliest gestures to signifie and express the sincere humility of our souls a tribute most due to him who is both Lord and Creator of all 7. For he is our God and we are the people of his pasture and sheep of his hand To day if ye will hear his voice Paraphrase 7. For although we have oft rebelled against him and so oft deserved his dereliction and oft smarted for it yet if now at length we shall be wrought on by his calls and warning and perform sincere obedience to him he is most ready to accept us to take us into his care and protection and secure us from all our enemies 8. Harden not your hearts as in the provocation and as in the day of temptation in the wilderness 9. When your fathers tempted me proved me and saw my works Paraphrase 8 9. Our Ancestors when they had been delivered by him with the greatest manifestation of his almighty power from the hardest oppression and slavery in Egypt were yet so unthankful and obdurate that they repined and murmured at every turn ten times one after another Numb 14.22 apostatizing from and rebelling against them they would not believe and relie on his power though it were abundantly testified to him by miraculous effects of it but still required more miracles and assurances of his presence among them and hereby they most sadly provoked Gods wrath O let not us that have so liberally tasted of his power and goodness and long-suffering and are yet afforded his calls to repentance imitate these in our ingratitude and impenitence 10. Forty years long was I grieved with this generation and said It is a people that do err in their hearts for they have not known my ways 11. Unto whom I sware in my wrath that they should not enter into my rest Paraphrase 10 11. Those Ancestors of ours for the space of forty years wherein God for their sins deteined and perplext them in the wilderness of Sin did very frequently provoke God to indignation made him resolve that they were a most stupid idolatrous people that preferred the service of the irrational Egyptian false gods and devils before the obedience and worship of the one true God of heaven and earth and therefore being as it were tired out with their continued provocations God at length by an oath obliged himself irreversibly that of all the many thousands that were listed after their coming out of Egypt none but only Caleb and Joshua should enter the promised land of Canaan O let us not offend after their example lest we follow them in their punishments also and be denied our part in Gods rest here the priviledges of the Ark and presence of God among us in Jerusalem where he hath promised to rest and dwell for ever if we do not provoke him to forsake us How this was applicable to the Jews under the times of Christ see note b. Annotations on Psalm XCV V. 7. His pasture When the Psalmist useth these two phrases together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of his pasture and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheep or cattel of his hand 't is obvious to discern the seeming impropriety and withal to cure it by interchanging the adjuncts and annexing the hand to the people and the pasture to the sheep But it is more reasonable to fetch the explication from the different significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for feeding so for governing equally appliable to men and cattel from whence it is but analogy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pasture where cattel are fed should also signifie dominion or kingdom or any kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein a people are governed And then the other part the sheep of his hand will be a sit though figurative expression the shepheard that feeds and rules and leads the sheep doing it by his hand which manageth the rod and staff Psal 23.4 by which they are administred The Jewish Arab reads the people of his feeding or flock and the sheep of his guidance Ibid. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here rendred If is elsewhere oft used for an optative sign and expression of a wish So Luk. 19.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou knewest for O that thou knewest and Luk. 22.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou wilt for O that thou wouldest remove this cup from me So Exod. 32.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou wilt for O that thou wouldest forgive them And if so it be here then the rendring must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O that to day you would hear his voice live obedient to him as people to a Ruler or sheep to a Pastor And this may be thought needful to the making the sense compleat in this verse which otherwise is thought to hang though not so fitly on the eighth verse and not to be finisht without it But it may be considered also whether this verse be not more complete in it self by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thus Let us worship and bow down and kneel before the Lord our Maker For he is our God and we are the people of his pasture and sheep of his hand if ye will hear his voice to day or as the Jewish Arab reads sheep of his hand or guidance to day i. e. speedily if ye will hear his voice perform obedience to him setting the words in form of a conditionate promise thereby to inforce the performance of the condition on our part The condition to the performance of which they are exhorted v. 6. is paying God the worship and lowly obedience due to him and the promise secured to them on this performance that he will be their God and they his people of his pasture c. i. e. that God will take the same care of them that a shepheard of his sheep preserve them from all enemies Midianites Philistims Canaanites c. and that though for their rebellions and disobediences against God they had hitherto been oft disturbed and not long since the Ark taken by their heathen enemies yet if now to day they shall at length hear Gods voice and perform this obedience sincerely they shall also be secured that their enemies should no more disturb them their Ark should no more be captive but enjoy a rest v. 11. with them for ever in Jerusalem That to this of Jerusalem the rest spoken of by David referred as well as to the land of Canaan in Moses's time is the observation of Rab. Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the land of Israel and also Jerusalem which is called a rest as 't is said This is my rest for ever here will I dwell And so their enjoying this rest of Gods these priviledges of the Ark and Gods presence among them was the completion of the promise on Gods part that he would be their God and they his people c. And according to
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 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
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
most unworthy O do thou afford me that pardon and that grace which I stand in need of and can hope for from none but thee 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Paraphrase 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites that I may have my part of that joyous blissfull state that all which sincerely serve thee enjoy even in this world as the present reward or result of their conscientious obedience and so for ever make one in that quire which sings Hosannahs and Hallelujahs to thee 6. We have sinned with our Fathers we have committed iniquity we have done wickedly Paraphrase 6. Meanwhile it is the present duty of every one of us to cast our selves down in all humility before this thy throne of grace to confess before thee the many great and crying sins transgressions and provocations that either every one of us or together this whole nation from our first rise and growth into a people have been most sadly guilty of 7. Our Fathers understood not thy wonders in Aegypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Paraphrase 7. When thou hadst shewed so many signs and wonders in the sight of our forefathers in Aegypt which were abundantly sufficient to convince them of thy power and purpose to bring them safe out of those tyrannical masters hands yet in the very beginning of their march before they were out of the land as soon as the least danger approacht when they discerned the Aegyptians to follow and overtake them they were presently amated and faint-hearted and sore afraid Exod. 14.10 and in that fit of fear and infidelity reproached Moses and in him God himself for looking upon them in their oppressions for offering to disquiet them in their slavery deemed it much better to have served the Aegyptians than now to adventure themselves under God's protection And how many provocations have we severally been guilty of in not laying to heart the signal mercies bestowed on us by God evidences of his goodness and his power and in despight of all fallen off on occasion of every worldly terrour into murmurings at his providence and satiâ—ty of his service into infidelity and Practical Atheism 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Paraphrase 8. But though they thus provoked God and so well deserved to be forsaken by him though he had so little incouragement to shew miracles of mercy among those whom neither miracles could convince nor mercies provoke to obedience yet that he might glorify himself and give more evidences of his omnipotence to them and the heathen people about them he was now also pleased to interpose his hand in a most eminent manner for these unthankfull murmurers and by a new miracle of mercy to secure and deliver them 9. He rebuked the red sea also and it was dried up so he led them through the depths as through the wilderness 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left Paraphrase 9 10 11. For being now at the shore of the red sea and close pursued by the Aegyptians when there was no visible mean of their rescue from the rage of Pharaoh on one side or the sea on the other God then shewed forth his power divided the sea Exod. 14.16 caused it to retire and give passage to the Israelites who marcht through the midst of the sea in part of the channel as upon the driest firmest ground and when the Aegyptians assayed to follow them and were ingaged in the midst of the sea so far that they could not retire even the whole host of Pharaoh v. 23. first God encompassed his own people with a cloud that the enemy came not near them all night v. 20. secondly he troubled the Aegyptians host and took off their chariot wheels v. 24 23 so that they could neither pursue the Israelites nor fly out of the sea and thirdly he caused the sea to return to his strength and overwhelmed their chariots horsemen and whole army there remained not so much as one of them v. 28. Thus the Lord saved Israel that day out of the hand of the Aegyptians v. 30. 12. Then believed they his words they sang his praise Paraphrase 12. And this so visible a prodigie of mercy so seasonably and undeservedly afforded them did indeed at the time work upon them convinced them of the power and mercy of God they saw that great work and feared the Lord and believed the Lord and his servant Moses Exod. 14.31 and joyned with Moses in the anthem or song of victory that he composed on this occasion Exod. 15. blessing God for the wonders of this deliverance 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wilderness and tempted God in the desert Paraphrase 13 14. But after this when they came into the wilderness they fell a murmuring again first on occasion of the bitterness of the water at Marah Exod. 15.24 then in the wilderness of Sin ch 16. upon remembrance of their flesh-pots in Aegypt and when they had these so many convictions of God's power and providence over them which should in reason have charmed them into a full chearfull resignation and dependance on him they on the contrary without any consideration of any thing that God had wrought for them without ever addressing themselves humbly to God or his servant Moses to learn his pleasure and purposes concerning them were transported praecipitously by their own luxurious appetites and because they had not that festival plenty which could not be expected in the wilderness they again reproached Moses for having brought them out of Aegypt to die as they called it in the wilderness v. 3. and now forsooth God must shew more miracles not for the supply of their wants but to pamper and satisfy their lust Psal 78.18 he must give them fine festival diet in the wilderness Psal 79.19 or else they would no longer believe his power or serve him 15. And he gave them their request but sent leanness into their soul Paraphrase 15. And at this time also God was pleased to magnify his power and providence among them at Marah he directed Moses to a tree which sweetned the waters Exod. 15.25 and soon after brought them to Elim where there were twelve wells c. and he rained down bread as it were ready baked from heaven a full proportion for all of them every day Exod. 16.4 and not onely so but in answer to their importunity for flesh he sent them whole sholes of quails which covered the camp Exod.
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
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
reade but these viz. three Psalms to thank the Lord into the hands of Asaph and his brethren The first of these Psalms is the 105. recited there in the first thirteen verses the second Psal 96. the last is that which we have before us And as the first begins v. 8. the second v. 23. so doth this third follow v. 34. Give thanks unto the Lord for he is good for his mercy endureth for ever and then as in a breviate v. 35 36. the two last verses of it and so 't is evident the Alleluja in the front was not used but left out as being no part but onely the title of the Psalm which by the way teacheth us that in the offices of the Church the titles of the Psalms were not wont to be used in the Jewish Church but designed for other purposes either to signifie the Authour or Occasion or Matter or Kind of the Psalm This being thus cleared of this present Psalm will be in all reason applicable to all those other Psalms which have this form of Alleluja Praise the Lord in the front of them as the Title in every of them and not any part of the Psalm V. 7. At the Sea For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascending but that not very fit to be accorded to the context which speaks of their murmuring at the red sea into which they could not with any propriety be said to ascend And yet herein the Latin and Arabick follow them though they do also truly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mare ascendentes in mare mare rubrum ascending into the sea the red sea But the Syriack departs from them as the Chaldee and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the waters V. 13. They soon forgat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth questionless signifie making haste and if here it did so there is no necessity it should be joyned with the following verb and signifie adverbially for all the ancient Interpreters reade it as a verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made haste say the LXXII citò fecerunt they did suddenly the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack both used for making haste from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in commotion and perturbation And so the sense will best bear they made haste i. e. took it ill that they were not presently brought into the plenty they were promised so after this we see Numb 20.5 that this was their form of expostulation with Moses Wherefore have ye made us to come up out of Aegypt to bring us to this evil place it is no place of seed or figgs or vines or pomegranates the plenty promised them in Canaan and then thus to make haste was to be impatient to stay God's time of giving them this inheritance but because they had it not streight wishing themselves back again in Aegypt And this well agrees to the context they made haste they forgat his works they waited not for his counsel making an opposition betwixt the first and the two last of these they made haste i. e. weighed not considered not what God's purposes or promises concerning them were could not attend the performance of God's promise in his own time went on passionately in pursuit of their plenty which they lookt for and as soon as they descried any difficulty want of water a desart place concluded presently that they were betrayed and should be utterly undone and lost neither remembring what God had formerly done for them by interposition of his power nor waiting with patience till God's time or till concerning their present exigence he should make known his purposes to them This is very agreeable to the notion of this word in Kal for making haste and in Niphal applied to the mind for doing all things rashly inconsiderately praecipitously and so foolishly So Job 5.13 the counsel of the froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hasty inconsiderate we render it is carried headlong So Hab. 1.6 the Chaldeans are called a bitter nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passionate inconsiderate And so for that other passion of fear most opposite to faith or trust in God in which sense that is most true Isa 28.16 he that believeth will not make haste 't is used Isa 35.4 say unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasty or praecipitous in heart i. e. those which because they had not presently what they hoped feared they should never have it for so it follows be strong have some constancy of mind fear not And this seems to be the full importance of the word here their passionate fear and distrust of God's promises because they were not instantly performed made them hasty praecipitous inconsiderate and in that fit of passion they forgat his works V. 15. Leanness For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maciem leanness the LXXII are deemed by some to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure or desire because they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity as if that were set to signifie as much as they could or did desire and this not disagreeable to the story which mentions it in this style Exod. 16.8 The Lord shall give you in the evening flesh to eat and in the morning bread to the full and Psal 78.25 he sent them meat to the full and v. 29. they ate and were well filled for he gave them their own desire they were not estranged from their lusts In this rendring of the LXXII the Syriack and Latin c. agree the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latin saturitatem saturity And without changing the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into any other this probable account may be given of their rendring 'T is known in Physick that upon the ingestion of meats in their quality unwholsome or of two much of those which are healthfull Nature with much violence seeks to discharge it self by the several evacuations upon which follows a suddain and almost incredible dejection of strength and falling away in flesh To this the story Num. 11.20 seems to refer where 't is said that the Quails should come out at their nostrils for that is a symptome not unusual in violent vomitings such as accompany great and dangerous surfeits so that the plague which then befell the Israelites seems to be that affection which Physicians name cholera and is then properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity or surfeit by the LXXII and those translators that follow or accord with them and so not very unfitly set to express that emaciation which was an effect of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or saturity But the Chaldee render it more to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leanness The passage visibly belongs to the immediate consequents in the story of Quails set
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
vengeances as on so many accursed Malefactors whose lives and estates being forfeited to the law their widow'd wives and orphan children shall become vagabonds over the face of the earth covetous and griping and beggerly for ever 11. Let the extortioner catch all that he hath and let the stranger spoil his labour 12. Let there be none to extend mercy to him neither let there be any to favour his fatherless children Paraphrase 11 12. And as they corrade and indeavour to get together the wealth of others so shall others when they have any thing to be seis'd on plunder and rifle and pillage them rob them of all these gainings and no man take any compassion on them or their posterity in their sufferings be they never so cruel 13. Let his posterity be cut off and in the generation following let their name be blotted out 14. Let the iniquity of his fathers be remembred with the Lord and let not the sin of his mother be blotted out 15. Let them be before the Lord continually that he may cut off the memory of them from the earth Paraphrase 13 14 15. As for the principal instruments in these wicked rebellions and treasons against David and the son of David they shall certainly come to untimely deaths so did Achitophel 2 Sam. 17.23 and Absalom c. 18.14 and Saul 1 Sam. 31.5 and Doeg Psal 52.5 and so Judas Matth. 27. and their posterity shall not last beyond the next age They shall be cursed by God and all the punishments due to their fathers sins shall be so visited on this their wicked progeny that they shall soon come to utter eradication and extirpation 16. Because that he remembred not to shew mercy but persecuted the poor and needy man that he might even slay the broken in heart Paraphrase 16. And this a most just reward for their uncharitable and cruel dealing with him whose distresses might justly have extorted their greatest kindness and assistance but found nothing but bloody pursuits from them This seems especially to refer to David at Nob and Ahimelech and the priests slain by Doeg 17. As he loved cursing so let it come unto him as he delighted not in blessing so let it be far from him 18. As he clothed himself with cursing like as with his garment so let it come into his bowels like water and like oile into his bones 19. Let it be unto him as the garment which covereth him and for a girdle wherewith he is girded continually Paraphrase 17 18 19. 'T is to be expected from the all-just retributions of heaven that as they were willing to mete to others it should be meted back to them They were for nothing but mischief and cruelty and they are to expect no least mixture of compassion or mercy They delighted in slandering and cursing wishing and speaking ill of them that least deserved it and the bitter water that causeth the curse Numb 5.21 that maketh the thigh to rot and the belly to swell shall enter as water is wont into one that is overwhelmed with it into his stomach belly bowels and make them as the bitter water did to swell and burst so it happened literally to Judas Act. 1.28 and probably to Achitophel see note on Matt. 27. a. and in effect to the others also in their untimely excision And as oile which is more piercing than water penetrates the very flesh veins nerves and bones so shall this the most inward parts of them seise upon their very spirits and souls so it did remarkably on those two Achitophel and Judas and the same every such wicked man is to expect and never be gotten out again but within afflict and without incompass them and cleave to them for ever 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul Paraphrase 20. Thus will God certainly punish them that either so rebelliously or so bloodily and cruelly set themselves against me and so those hereafter that oppose and crucifie the Messias 21. But doe thou for me O God the Lord for thy names sake because thy mercy is good deliver thou me Paraphrase 21. As for me I have no other solicitude than to repose my self in God's hands he is a God of most abundant goodness and mercy and his honour is ingaged in vindicating my cause in maintaining me whom he hath set on the throne against all opposers He is also an omnipotent Lord whose power can soon overrule and calme all these tempests To him therefore I humbly address my self for his seasonable interposition and relief referring the way and means to his all-wise disposal 22. For I am poor and needy and my heart is wounded within me 23. I am gone like the shadow when it declineth I am tossed up and down as the locust Paraphrase 22 23. And of this his mercy I am very confident being a most seasonable object of it at this time brought to great want to a sorrowfull deplorable condition every day growing lower and lower like the shadow about sun-set driven from my home and by the same danger that drove me thence removed from place to place like the silly impotent locusts that are carried without any aim design or conduct whithersoever the tempest drives them 24. My knees are weak through fasting and my flesh faileth of fatness 25. I am become also a reproach unto them when they looked upon me they shaked their heads Paraphrase 24 25. We are now quite wearied out ready to faint and fail and accordingly are lookt on by our enemies with scorn and derision making no question but we shall soon fall into their hands to be destroyed and devoured by them 26. Help me O Lord my God O save me according to thy mercy 27. That they may know that it is thy hand and that thou Lord hast done it Paraphrase 26 27. To thee therefore O God of all power which hast obliged and insured thy particular mercy to me I humbly address my self be thou pleased seasonably to relieve and rescue me that it may be visible to all that this so opportune interposition of thine hath wrought the deliverance for us 28. Let them curse but bless thou when they arise let them be ashamed but let thy servant rejoyce Paraphrase 28. Though they rail and defame and rise up against me yet I shall be secure of thy benediction and this shall be sure to give me the victory when they are put to flight and dissipated 29. Let my adversaries be cloathed with shame and let them cover themselves with their own confusion as with a mantle Paraphrase 29. And this shall certainly be their portion and consequently nothing but shame and confusion of face for all their malicious successless enterprises 30. I will greatly praise the Lord with my mouth yea I will praise him among the multitude 31. For he shall stand at the right hand of
The Hundred and Tenth PSALM A Psalm of David The hundred and tenth Psalm was certainly composed by David see Matt. 22.43 not concerning himself and God's promising the Kingdom to him after Saul as the Chaldee suppose but by way of prophesie of the exaltation of the Messias see Matt. 22.44 Act. 2.34 1 Cor. 15.25 Heb. 1.13 to his Regal and which never belonged to David Sacerdotal office both which are by him exercised at the right hand of his Father and settled on him as the reward of his humiliation and passion see Phil. 2.8 9. 1. THE Lord said unto my Lord sit thou on my right hand untill I make thine enemies thy footstool Paraphrase 1. The Messias which is to come into the world is to be looked on by all men with adoration as being though born in the mean estate of humane flesh and of King David's seed yet really much higher than David which he could not be if he were not God himself the King of Kings and Lord of lords And of him Jehovah the one supreme God Creator of heaven and earth hath decreed that having been for some time opposed and at length crucified by those whom he was sent to call powerfully to repentance he should be exalted in that humane nature which here he assumed to the highest pitch of glory and majesty and authority in heaven there to exercise all power over this inferior world to reign 1 Cor. 15.25 till he hath subdued all that opposeth thâ— his kingdom 1. his crucifiers by converting some and destroying others 2. the Idolatrous heathen world by subjecting them to the Gospel 3. the power of sin and 4. Satan in mens hearts and at last 5. death it self 1 Cor. 15.26 And when all this is done at the conclusion of this world then shall he give up his power into his Father's hand from which he had it and himself be subject to him that put all things under him 1 Cor. 1â— 27 2. The Lord shall send the rod of thy strength out of Sion rule thou in the midst of thine enemies Paraphrase 2. This kingdom of his is to be a spiritual kingdom exercised by the sword or sâ—epter of his sweet but powerfull spirit the Gospel of Christ the power of God unto salvation to all that believe and obey it And this shall first be preached after his resurrection and ascension by his Apostles at Jerusalem see Psal 2.6 to those that crucified him and from thence it shall be propagated to all Judaea and then to all parts of the habitable world on purpose designed to bring home sinners to repentance and change of life And the success thereof shall be admirable a Church of humble obedient Christians gathered from amongst his greatest enemies some of the rebellious Jews and great mâ—ltitudes of heathen Idolaters Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning thou hast the dew of thy youth Paraphrase 3. At the going out of the Apostles upon their great expedition their sacred warfare to conquer the obdurate world all that have any thing of humility or piety wrought in their hearts by the efficacy of his preventing grace shall come in and receive the faith of Christ most willingly forsake and leave all to follow him and attend him in his Church and the multitude of disciples shall be as the stars of heaven the sands on the sea-shore or the dew that in the morning covers the face of the whole earth 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek Paraphrase 4. And as he is to be a King so is he to be a Priest also At his exaltation and ascending to heaven God his Father hath firmly decreed that he shall be advanced to such a sort of Priesthood as that of Melchizedek was see Heb. v. 6. and 7.17 who had those two great offices of King and Priest united in him so shall Christ be instated at the right hand of his Father in the full power of entertaining and blessing his faithfull servants such as Abraham was when he was entertained and treated by Melchizedek and blessed by him And the interpretation of this his benediction is his giving them grace to turn away every man from his iniquities Act. 3.26 to aid them against all their spiritual enemies and support them in all their necessities And this office commencing at his ascension is never to have an end never to be succeeded in by any as the Aâ—ronical priesthood descended from father to son but to continue in his hands and to be most successfully exercised till it be at the end of this world delivered up to God the Father 5. The Lord at thy right hand shall strike through Kings in the day of his wrath Paraphrase 5. But as he shall be a most mercifull High Priest to all that humbly receive and obey and address themselves to him so to all obdurate sinners that stand out and oppose his power in their hearts that will not suffer this Priest to bless this King to reign over them he shall manifest himself a most terrible Judge and destroy the mightiest grandeur and prowess upon earth that doth not come in unto the faith 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys Paraphrase 6. All the impenitent wicked world both of Jews and Heathens he shall most illustriously destroy make them a kind of Akeldama and the greatest Antichristian Monarchy in the world most eminently that of heathen Rome which so bloodily persecutes the Christians shall be demolished see Rev. 18.2 and Christian profession set up in the place of it 7. He shall drink of the brook in the way therefore shall he lift up the head Paraphrase 7. Thus shall the Messias and his Kingdom be advanced And all this but a proportionable reward designed by his Father to his great humiliation and patience and fidelity and constancy in the pursuit and discharge of the office prophetick assigned him here on earth the calling home sinners to repentance In this he shall be so diligent and industrious so vigilant and intent on all opportunities of advancing this end of doing the will of his Father the work for which he was sent that he shall wholly neglect himself his own will his own ease his own ordinary food take that which comes next and is most mean and vile like a General in his keenest pursuit of his enemies that satisfies the necessities of nature with water out of the next brook c. and with the same alacrity he shall at last undergo the most contumelious death and for this espousing of God's will and despising and contemning himself God shall highly exalt him and possess him of that both Regal and Sacerdotal power to continue to him and by his hands in
that humane nature wherein he thus served his Father to be administred for ever Annotations on Psal CX V. 1. My Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord here denotes the Messiah will appear not only by our Saviour and his Apostles who insist on this Psalm above any Text in the Old Testament as the late Jews and some others who are willing to be lookt on as very good Christians are most industrious to evade it but even by the testimonies of the ancient Jews themselves the evidence of truth breaking forth in despite of the most partial and resolved interest Moses Haddarsan on Gen. 37.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Redeemer whom I will raise up from among you shall not have a father according to that of Zach. 6.12 behold the man whose name is the branch and Isa 53. he shall come up c. So also David saith of him Psal 110.3 out of the womb c. lastly the Scripture saith of him This day have I begotten thee Psal 2. So on Gen. 18. Hereafter God holy and blessed shall set the King Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand as 't is written Psal 110. The Lord said c. And to the same purpose again on Gen. 14.18 So Midrash Tehillim on occasion of these words I will declare the Law c. Psal 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the affairs of the Messiah are set forth in the scripture of the Law of the Prophets and of the Hagiographa In the Law Exod. 4.22 In the Prophets Isa 52.13 and 42.1 In the Hagiographa Psal 110. The Lord said and the dew of thy birth c. So again Midr. Tehil on Psal 18.35 thy right hand shall uphold me saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. R. Joden said that in the age of the Messiah the blessed God will set the King Messiah at his right hand as it is written The Lord said to my Lord. R. Saad Gaon on Dan. 7.13 he came with the clouds of heaven saith And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah our righteousness as 't is written The Lord said c. So thâ— â—erusalem Talmud tract Berachoth c. 5. saith this verse the dew of thy birth c. is to be explained by Mich. 5.7 V. 3. Thy power For the explicating this very obscure verse the first thing to be taken notice of is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or strength as that signifies an army or military forces as we call them The Messias in the former verses is set upon his throne for the exercise of his regal power with a sword or scepter in his hand and as such he is supposed to rule in the world to go out to conquer and subdue all before him The army which he makes use of to this end is the college of Apostles sent out to preach to all nations and the time of their thus preaching is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his power or forces or army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day that he shall wage war or joyn battel saith the Chaldee In which day saith the Psalmist the people that belong to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people those that are at all affected to piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the Kingdom of God Luk. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed arrayed ordered on file for the kingdom of heaven Act. 13. 48. all that are any way listed among God's souldiers all these shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again a people of voluntary oblations so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies liberal voluntary spontaneous oblation or contribution to the service of God such as shall willingly offer up and consecrate themselves and all that they have to God's service forsake all and follow Christ bring their estates and lay them at the Apostles feet as we know the believers did Act. 2. an essay of the great charity and liberality which the faith of Christ brought into the world This they shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beauties of holiness or of the Sanctuary i. e. I suppose mystically in the Christian Church beautified with all those graces which the spirit of Christ works in the hearts of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7.18 signifies the Ark of the Covenant or Sanctuary and from thence the place in the Temple where the Ark was placed was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy of holies and so I suppose the LXXII understood it here when they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy holies for so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where signifies the Sanctuary and the beauties of the Sanctuary are literally the ornaments of the Priests and Levites their Urim and Thummim which they have on when they carry the Ark see note on Psal 29. b. But mystically these are the graces of Christ the inward beauty or glory which shines in the Christian Sanctuary or Church which is as it were the arena or place where these forces of God are mustered Or perhaps in the beauties of holiness as that signifies no more than God's sacred Majesty in whose service they are listed and on whose expedition ingaged according to Castellio's reading quo die expeditionem sacrâ oâ—m majestate facies in the day when thou shalt with thy sacred majesty make thine expedition Another sense the words may be capable of which the comparing the mention of Sion v. 2. and beauty of holiness here suggesteth by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or host or army in the sense that frequently belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an host in scripture viz. the attendance on the Sanctuary the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warring his warfare i. e. officiating And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will simply import free-will offerings and the sense run thus Thy people will be a free-will offering in the day of thy Assemblies in the Sanctuary shall offer in stead of any thing else themselves lively sacrifices holy and acceptable And this if accepted need not be deemed to exclude the other rendring but the priestly and kingly offices of Christ being both here set down in this Psalm the words as is frequent in these compositions may have been purposely contrived to fit both Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may perhaps be thus most literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy children or progeny so the Chaldee must understand it when they joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee i. e. shall be to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb of the morning i. e. according to the proportion of the dew which the morning brings forth as it were out of its womb in such plenty as to cover the face of the
whole earth so shall thy children be so numerous the multitudes of â—hose that receive the faith of Christ this dew on the face of the earth being like the sand of the sea and stars of heaven by which two expressions is set out elsewhere the spiritual seed of Abraham the multitude of believers i. e. Over all the face of the earth through all nations shall the Christian faith be propagated by this the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expedition or warfare their preaching and promulgating of the Gospel Another possible rendring the words are capable of thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used ten times in scripture in all the other places expresses an immediately preceding birth and is equivalent to as soon as born So Ps 58.3 the wicked are estranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb or birth Ps 22.10 I have been cast on thee from the womb i. e. ever since my birth Then though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be by many construed from the morning as if מ were a Praefix yet seeing the ש hath no dagesch others conceive it a Noun though not elsewhere found yet guidable by the signification of its neighbouring words and then it will note either morning or youth Next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used beside this place and signifies not children but childhood or the first age of youth So Eccl. 11.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childhood and youth are vanity Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with it 't is made more probable that here where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with it they should both be taken in this sense wherein there confestly they are If this be accepted then the Hebrew will be thus literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the womb youth is to thee i. e. as soon as thou art born thou enjoyest a firm and vigorous youth increasing suddenly in wisedom and stature and favour with God and man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy infancy the dew i. e. is as the dew upon the face of the earth in a moment spreads it self over all is seen fall'n rather than falling is sprightly and aerial and makes all things else so too And then in accordance with it will be rendred what follows Thou art a Priest for ever art never superannuated for the service of the tabernacle like the Levitical Priests nor ever removed from it by death In the following words the ×— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Jewish writers Kimchi and Aben Ezra allowed to be paragogical and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner or order which is exactly the LXXII their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is insisted on by the Apostle in the New Testament to which also the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the likeness And then it is strange the Interlinear should make it a suffix and render it secundum verbum meum according to my word and yet herein some other learned men have imitated them The Jewish Arab interpreting this whole Psalm of Abraham as a relation of his victory over the Kings and telling us that he was made a Priest in the place of Melchizedek for his miscarriage in his blessing because in it he made mention of Abraham's name before God's renders the latter part of this third verse thus and from the deep of the black sea that thou mayest cast for thee the portions of thy children explaining it by a Note to this purpose he teacheth him that they viz. his children or posterity shall divide the countreys from the black sea to the utmost of regions saying that he takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 16.33 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast Abu Walid expounds those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by from the belly or womb of the darkness i. e. saith he from the time that thou wert in the dark of the womb that the meaning might be Prosperity hath accompanied thee from the time that thou wert in the dark of the womb i. e. from thy first forming or creation that is it that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy first ortus or original And so he would have both those passages joyned in their signification In this verse the LXXII have made many changes First for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people they appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary oblations they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 government not as the Latin renders them prinâ—â—â—um beginning as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince Psal 113.8 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the morning-star omitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy progeny they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I begat thee and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ancient time I begat thee my son And to this as the Latin exactly accords ex utero ante Luciferum genui te and the Arabick in like manner so doth the Syriack also save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the morning-star they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old and many of the ancient Fathers have followed them especially Tertullian l. v. contra Marcion c. ix who applies it to the nativity of Christ in the night and that of a Virgin without the knowledge of any man and refutes the Jews who applied the Psalm to Hezekiah That the Jews after Christ's time did thus apply it to Hezekiah as the Chaldee Paraphrases understand it of David appears evident from that Father But before their hatred of Christ did thus ingage them some of the ancient Jews see note a. applied it to the Messias and they are followed by Isaac Benarama on Gen. 47. and the passage next following of this King being a Priest makes it impossible according to their own principles to be applied to any King of the Jews the Priesthood among them being peculiar to the Aaronical tribe And therefore the Chaldee which applies it to David interprets this of his exaltation to greatness in the world to come by way of reward to his having been an immaculate King here V. 5. The Lord at thy right hand In this Psalm it is evident v. 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God the Father and so again v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messias God the Son in respect of that dignity and dominion and regal power to which he was to be exalted at his ascension that at the name of Jesus every knee should bow This is expressed v. 1. by his sitting at God's right hand for which the Apostle 1 Cor. 15.25 reads 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be that he reign By this 't is evident that in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord at thy right hand must be understood of the Messias instated in his regal power at the right hand of his Father and not of the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to back and help him as Psal 16.8 and elsewhere the phrase is used For of the Son thus exalted we know it is that we reade Joh. 5.22 that the Father hath committed all judgment to the Son Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here shall strike through Kings in the day of his wrath i. e. shall act revenges most severely on the opposers of his Kingdom which revenges in the New Testament are peculiarly attributed to Christ and called the coming of the Son of man coming in the clouds coming with his Angels and the approaching or coming of his Kingdom V. 7. Brook of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any hollow place or vale a receptacle of waters and from thence a small river or brook which hath not its original from any spring but is filled with rain-waters and so is full in the winter but in the summer dried up So Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of Gâ—rar Joel 3.18 a fountain shall come forth and water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Shittim and 2 King 3.16 make this valley full of ditches and v. 17. ye shall not see rain yet that valley shall be filled with water And being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way it seems to signifie no more than those plashes of water which in the winter are frequent in highways from the fall of much rain These first from the places where they are collected no pools on purpose provided for the receit of waters but every little cavity in the way which is thus filled by rain and secondly by the stagnancy or standing still of these waters and thirdly by the frequency of passengers fouling them are to be concluded very unfit for the use of men very inconvenient for drinking and would never be used for that purpose were it â—ot by him that hath no other or that so far intends the haste of his way and so far despises or neglects himself as to content himself with the worst and meanest sort of accommodation that which will just satisfie the necessities of nature This is most observable of souldiers in an hasty march that are thirsty but will not make stay at an Inn to refresh themselves with wine or so much as go out of their way to make choice of or seek out for wholsome water but insist on their pursuit and satisfie their thirst at the next receptacle of waters the next puddle or trench or ditch or brook they meet with This is a sign of great alacrity in a souldier and withall of great humility and contempt of hardship and difficulties of submitting to any the meanest and most servile condition and may well here be used poetically to express the great humiliation and exinanition of the Messias assuming the real form and all the mean offices of a servant pursuing the work to which he was sent with all alacrity counting it his meat and drink to doe the will of him that sent him and finish his work Joh. 4.34 and in fine laying down his life suffering as willingly a most bitter contumelious death which being by him exprest by drinking of a cup and that a special sort of cup such as others would not probably be content with Are ye able to drink of the cup that I shall drink of Matt. 20.22 and that an insupportable bitter cup Matt. 26.39 42. Father if it be possible let this cup pass from me it may very fitly be extended to his death as well as to all that was preparative and in the way to it And to this the lifting up his head reigning victoriously over all his enemies being constituted Judge of quick and dead is here justly apportioned according to that of Phil. 2.8 9. He made himself of no reputation but humbled himself and became obedient unto death even the death of the cross Wherefore God hath highly exalted him Another notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a torrent or river Prov. 18.4 a flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent or river and so Am. 6.14 unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it river of the wilderness If it be here taken in that notion then drinking of it may be a proverbial speech to express victory as Isa 37.25 when Sennacherib is boasting of his conquests he thus speaks I will enter into the height of his border and the forrest of his Carmel I have digged and drunk water and with the sole of my feet I have dried up all the rivers of the besieged places Where the former part being an expression of victory and forcible seisure and so the latter also of blocking up and close siege the middlemost may probably be to the same sense and the rather because of the custom of Eastern Princes who in token of dedition exacted from subjugated Provinces Earth and Water Judith 2.7 In reference to which the digging up Earth and drinking Water will signifie a forcible entry a method of battery where the milder summons have not prevailed thereby to take livery and seism of an hostile Countrey And if that be the notion here then the phrase signifies Christ's victory atchieved by his death over Satan Sin and Hell Which being wrought upon the Cross is fitly precedaneous and preparative to the lifting up of his head The Hundred and Eleventh PSALM Praise ye the Lord. The Hundred and eleventh Psalm is one of those whose Title see Note a. on Psal 106. is Hallelujah and is accordingly spent in praising and magnifying the name of God for all his works of power and mercy It is composed in twenty two short Metres each beginning with the several Letters of the Hebrew Alphabet 1. I Will praise the Lord with my whole heart in the assembly of the upright and in the congregation Paraphrase 1. From the bottom of my soul and with the full quire of all the faculties thereof I will acknowledge and bless the name of God This I will doe more privately in counsel of all pious men the true Israelites when ever any transaction of concernment is to be advised on by those that make strict conscience of their duty and this will I doe in the most publick and solemn assembly No juncto is too close no congregation too wide for such a most due performance 2. The works of the Lord are great sought out of all them that have pleasure therein Paraphrase 2. Marvellous are the works of God and of all other sorts of study most worthy to be the exercise and imployment of all pious men who can entertain themselves with more
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
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
find no such custom in the Law and therefore sure the words are to be interpreted by supposing an ellipsis in them which is to be supplied as the Chaldee hath done bind it with bands till ye have sacrificed it and poured the blood thereof upon the horns of the altar But from the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently for a feast the LXXII have far departed from this sense and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appoint the feast in condensis the vulgar render it in the thick boughs and so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide or cover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he And so the LXXII here may have used it for the booths or tabernacles of which the Jews had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or feast yearly However though I suppose them to have receded from the true meaning of the words already shewod yet they seem to have had a meaning very commodious to the Hosanna foregoing v. 25. For as there was use of those acclamations at the feast of tabernacles in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to them were adjoyned branches of trees c. as we see in the Gospel where they cut down branches from the trees and strawed them in the way and cried Hosannah And so Neh. 8.15 Go forth and fetch Olive branches and Pine branches and Palm branches and branches of thick trees the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word which is here used for a band or cord and is there rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thick wood as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it were better rendred wood of bands i. e. bundles of wood for so Elias Levita tells us in his Thisbi that to bind up Hosannahs was to bind up bundles of willow boughs which were most used in the feast of tabernacles And so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they probably meant the feast of tabernacles celebrated with willow boughs with which they strawed and adorned the court of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the horns of the altar The Syriack here reade Bind with chains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Latin renders it solennitates solemnities but this sure proportionable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sacrifices used at those solemnities as when eating the feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 30.22 a word of the same origination must needs signifie the sacrifices of the feast The Hundred and Nineteenth PSALM The hundred and nineteenth is wholly spent in consideration of the divine Law the excellency the necessity the advantages of it descanting on the several appellations of it with frequent reflexions on our selves by way of exhortation to a pious life and constant adherence to God in times of distress It is in the Hebrew Alphabetical the eight first verses beginning with the first letter and therefore intitled Aleph the next eight with the second and so called Beth and so throughout every of the two and twenty Hebrew letters and styled by the Masora the great Alphabet ALEPH. 1. BLessed are the undefiled in the way who walk in the law of the Lord. 2. Blessed are they that keep his testimonies and that seek him with the whole heart 3. They also doe no iniquity they walk in his ways Paraphrase 1 2 3. The true and onely felicity which is attainable in this life and the forerunner withal to eternal happiness consists in a blameless pious life a strict and carefull inquiry after and diligent observation of the divine Law a loving and seeking and serving God sincerely and not admitting any one known sin in the whole course of our lives but constantly and continually practising his commands 4. Thou hast commanded us to keep thy precepts diligently 5. O that my ways were directed to keep thy statutes Paraphrase 4 5. I know it is the will and command of God that I should with all diligence and watchfulness and earnest endeavour observe and give heed unto his Law Blessed Lord give me that grace to guide and set right the whole course of my life that I may never fail in that vigilance 6. Then shall I not be ashamed when I have respect unto all thy commandments Paraphrase 6. Then shall I have confidence both toward God and man and mine own soul when I can pronounce of my self that my obedience is impartial and uniform and universal no secret sin reserved for my favour no least commandment knowingly or willingly neglected by me 7. I will praise thee with uprightness of heart when I shall have learnt thy righteous judgments Paraphrase 7. As long as I live in any sin indulgently I cannot think my self qualified for any pious performance either of prayer or praise But when I have diligently studied and practised those precepts of thine in obedience to which all righteousness consists then may I with full peace of mind with a clear confidence present my sacrifice before thee and not be guilty of any hypocrisie in doing it 8. I will keep thy statutes O forsake me not utterly Paraphrase 8. My present resolution is to keep close to the commands of God and then I have confidence that he will not so far withdraw his grace from me but that I shall be able to persevere If I sin wilfully I cannot then promise my self the grace to return again but if I make use of the grace already afforded me and by strength thereof stand firm from any such wilfull fall as I pray so I hope and trust and am confident that God will never first forsake me in any such degree as shall be destructive or hurtfull to me BETH 9. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy word Paraphrase 9. Blessed Lord I humbly beg of thee that grace which may be an effectual instrument in thy hand to purge and cleanse my polluted heart and actions in such a degree that I may be competently inabled for the future to observe and obey thy commands 10. With my whole heart have I sought thee O let me not wander from thy commandments Paraphrase 10. My heart is sincerely and intirely bent to serve thee diligently to learn my duty and to perform it O give me that grace that may sufficiently assist me and withhold those temptations that may be able to seduce me out of my course of obedience 11. Thy word have I hid in my heart that I might not sin against thee Paraphrase 11. Thy terrors and promises and commandments have I treasured up in the depth of my soul as I would do that which I am to value most preciously and to guard most carefully that so whatsoever the temptation be I may have within my own breast sufficient to oppose against it to the bare suggestions of sin the consideration of thy commands to the contrary to the tenders of pleasures or
us for ever for it 28. My soul melteth away for heaviness strengthen thou me according to thy word Paraphrase 28. My sorrow and vehement contrition exprest by the tears of my very soul qualifies me for that comfort and raising up which thou hast promised to all truly humbled sinners 29. Remove from me the way of lying and grant me thy law graciously Paraphrase 29. And then I may be a meet suiter for thy grace to mortifie every wicked desire in me every false apostatizing or hypocritical affection and to inliven me to a pious vertuous life exactly regulated by thy will and word the richest donative that can be bestowed upon me 30. I have chosen the way of truth thy judgments have I laid before me Paraphrase 30. This of obedience and fidelity and sincere adherence to thee is to me far more eligible and desirable than the contrary v. 29. I have therefore proposed to my self thy Law as the rule of my life and stedfastly resolved to direct all my actions by it 31. I have stuck unto thy testimonies O Lord put me not to shame Paraphrase 31. And having done so if I adhere and constantly cleave unto them persevere as I have resolved I am sure I shall never be disappointed of my expectations I shall never miss of the comforts of this life or the joys of a better 32. I will run the way of thy commandments when thou shalt inlarge my heart Paraphrase 32. This is matter of infinite delight and pleasure to me and a special act of thy gracious dealing with us men to bind up our present joys in our practice of vertue to make us at once pious and happy This shall certainly ingage me to all the speed and diligence of a most alacrious obedience HE. 33. Teach me O Lord the way of thy statutes and I shall keep it unto the end Paraphrase 33. O blessed Lord God let thy holy spirit direct and guide me in performing an acceptable obedience to thee and I shall by all laws of justice and gratitude be ingaged to continue the course with all possible care and diligence 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Paraphrase 34. Be thou pleased to illuminate my mind to remove from me that darkness of spirit that my corruptions and sins have brought upon me and give me that practical pliableness and docileness and humility that may be assistant to the work by the continuance of thy grace to work in me to doe as well as to will to perform a most carefull watchfull diligent and withall a most impartial uniform obedience to thee 35. Make me to go in the path of thy commandments for therein is my delight Paraphrase 35. Lord let me never fail of thy direction and guidance in all the obedience which by thy grace I shall indeavour to perform to thee There is nothing so pleasurable to me as to be thus exercised and imployed O do thou conduct and assist and direct me in it 36. Incline mine heart unto thy testimonies and not to covetousness Paraphrase 36. It is much more desirable to me to be imployed in thy laws than in any matter of the greatest secular advantage O let thy grace so prevent and bend my heart that this pleasure may still possess me and never give place to any secular pursuance or carnality 37. Turn away mine eyes from beholding vanity and quicken thou me in thy way Paraphrase 37. Lord grant me a strict guard over mine eyes those inlets of many sins withdraw me from all delight or complacency in wealth or worldly grandeur on which the lust of the eye is wont to be placed in frail false deceitfull beauty which is apt to accend foul flames within the breast in any other vain transporting object and on the contrary inliven and inflame in me all pious and vertuous designs and pursuits 38. Stablish thy word unto thy servant who is devoted to thy fear Paraphrase 38. There are in thy word the revelation of thy will to us the greatest arguments imaginable to ingage us to fear and reverence of and uniform obedience to thee promises of the divinest and terrors of the most formidable sort To this are the oracles of God all designed to bring us to the practice of true piety O grant me that grace that I may never permit these to depart out of my mind but make use of them constantly to this end to which thou hast designed them persevere firmly in thy obedience 39. Turn away my reproach which I fear for thy judgments are good Paraphrase 39. O what a shame and reproach would it be to me who acknowledge thy yoke to be so easie and pleasurable the obedience to thy commands so sweet and desirable ever to fall off from it into any unprofitable work of darkness This the sight of my own frailty bids me to fear beyond all things and to be for ever jealous of my self in this behalf O let thy word and thy grace give me that stability v. 38. and constancy that I never thus shamefully miscarry 40. Behold I have longed after thy precepts quicken me in thy righteousness Paraphrase 40. All that I can say of my self is that I have an ardent desire to obey thee O let thy grace which in mercy thou wilt not fail to give to all such that in humility address to thee excite and inliven me from time to time in all works of obedience to thee that so I may daily improve in all righteousness VAV. 41. Let thy mercies come unto me O Lord even thy salvation according to thy word Paraphrase 41. Lord be thou graciously pleased to compassionate me to espouse my cause to rescue me out of mine enemies hands according to the promise thou hast made unto me 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word Paraphrase 42. And then I shall be able to make a solid reply to all my despitefull enemies which are ready to insult over me in any distress and upbraid my trust and reliance on thee 43. And take not the word of truth utterly out of my mouth for I have hoped in thy judgments Paraphrase 43. It is thy promise of eternal immutable truth that thou wilt never forsake them that trust in thee and adhere to thee O let me never be forsaken by thee in any such eminent degree that I may doubt of applying this promise to my self and assuming on the strength thereof this assurance that thou wilt infallibly rescue me 44. So shall I keep thy Law continually for ever and ever Paraphrase 44. This shall ingage and oblige the constancy of my obedience to thee from this time to the end of my life 45. And I will walk at liberty for I seek thy precepts Paraphrase 45. And being delivered by thee I will most chearfully and alacriously set to the ways
and planting an uniform obedience to thy commandments in the depth thereof TETH 65. Thou hast dealt well with thy servant O Lord according to thy word Paraphrase 65. O Lord I cannot but acknowledge thy great bounty toward me to the utmost that any promise of thine gave me confidence to hope 66. Teach me good judgment and knowledge for I have believed thy commandments Paraphrase 66. I am fully resolved to adhere to and obey thy precepts O be thou pleased by thy grace to rectifie my inclinations and natural bent of mind to work all corruption perverseness or contumacy out of it and then to illuminate my understanding to give me that knowledge of my duty and that resolvedness of mind that I may never swerve from it 67. Before I was afflicted I went astray but now have I kept thy word Paraphrase 67. To this end I must acknowledge the chastisements and afflictions which thou hast sent me to have been very advantageous and instrumental to me I was out of the way but thy rod hath reduced and brought me into it again 68. Thou art good and dost good teach me thy statutes Paraphrase 68. Thou art a gracious father and all that thou dost is acts of grace and goodness even the sharpest of thy administrations v. 67. see Rom. 8.28 are sent by thee as that which is absolutely best for us O lead and direct and assist me in thy obedience and then I have no farther care to exercise me 69. The proud have forged a lye against me but I will keep thy precepts with my whole heart Paraphrase 69. My malicious adversaries have contrived slanders against me But I shall not be much concerned in their practices I shall indeavour carefully to preserve my conscience upright to God and then not fear their suggestions or machinations 70. Their heart is as fat as grease but I delight in thy law Paraphrase 70. They are obstinately and imperswasibly bent upon their course and please themselves very much in it But I shall not envy their felicities but take infinitely more pleasure in a strict adherence to thy law than they in all their impieties 71. It was good for me that I have been afflicted that I might learn thy statutes Paraphrase 71. Nay the afflictions and chastisements thou hast sent me are to me much more beneficial and valuable than all their prosperity can be to them being very contributive to the reforming what was amiss and so most wholsome profitable discipline to me V. 67. 72. The law of thy mouth is better unto me than thousands of gold and silver Paraphrase 72. And all the wealth in the world is not near so considerable to me as this JOD 73. Thy hands have made me and fashioned me give me understanding that I may know thy commandments Paraphrase 73. Lord thou art the author of my life and being I am a meer creature of thy forming and therefore obliged by that title to pay thee all the obedience of my life Lord be thou pleased by thy grace to instruct and assist me to it 74. They that fear thee will be glad when they see me because I have hoped in thy word Paraphrase 74. By this means shall I be cause of joy to all pious men who know that I have depended on thy promised assistances when they see me thus answered and supported by thee 75. I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me Paraphrase 75. All the dispensations of thy providence O Lord be they never so sharp are I am confident made up of a perfect justice and not onely so but it is an act of thy sovereign mercy which thou hadst promis'd to make good to me to send me such afflictions as these These are but a necessary discipline and so a mercy to me and having promised not to deny me real and principal mercies thou wert obliged in fidelity thus to send them 76. Let I pray thee thy mercifull kindness be my comfort according to thy word unto thy servant Paraphrase 76. But there is one mercy more of which I am capable thy favour and loving-kindness thy sealing pardon and peace unto my soul and that thou hast promised me also and if thou affordest me this it will be an allay abundantly sufficient to all my afflictions 77. Let thy tender mercies come unto me that I may live for in thy Law is my delight Paraphrase 77. Without this favourable aspect of thine I am even a dead man thy restoring it to me will raise me as it were from death to life there being now no joy that I take in the world but in thy favour and my obedience And this I hope may render me capable of this mercy from thee 78. Let the proud be ashamed for they dealt perversely with me without a cause but I will meditate in thy precepts Paraphrase 78. My malicious enemies have without all guilt of mine accused defamed and depraved my actions this shall bring shame and mischief as well as disappointment to them but shall never disturb me in my course of obedience by that I hope I shall refute all their calumnies 79. Let those that fear thee turn unto me and those that have known thy testimonies Paraphrase 79. And as long as all that truly fear thee and have lived conscientiously in thy service continue faithfull to me I have no reason to wonder at the defection of others But if any man that is truly pious be seduced by their slanders and ingaged against me Lord in mercy to them be thou pleased to disabuse and reduce them 80. Let my heart be sound in thy statutes that I be not ashamed Paraphrase 80. As for me I desire and beg of thee that if there be any degree of unsincerity in me any spared sin still remaining it may be effectually wrought out of my heart that I may approach thee with confidence and never be in danger of being rejected by thee CAPH 81. My soul fainteth for thy salvation but I hope in thy word 82. Mine eyes fail for thy word saying When wilt thou comfort me 83. For I am become like a bottle in the smoak yet do I not forget thy statutes Paraphrase 81 82 83. It is long O Lord that I have waited and attended with great desire for deliverance from thee the expectation hath even worn me out yet have I not forsaken my hope or permitted my self to be tempted to any sin whether of impatience or applying my self to any indirect means for my relief but remain still confident that thou wilt in thy good time still send me release 84. How many are the days of thy servant When wilt thou execute judgment on them that persecute me Paraphrase 84. How long Lord wilt thou permit this weight to continue upon me and not take my part against my enemies punishing or restraining them and delivering me out of their hands
senses at the present and if it be liberally taken upon that invitation brings satiety and bitterness and pangs after it in the stomach for so honey doth Prov. 25.16 27. is any way comparable to this which as in the consequents it is most salubrious and profitable so at the very instant of the making use of it is most extremely delectable to any man that hath a palate qualified for such delicates 104. Through thy precepts I get understanding therefore I hate every false way Paraphrase 104. And the advantages it brings are not inferiour to the pleasure He that is not thus studied and instructed is apt to be seduced and insnared in many deceitfull and mischievous lusts but this instruction will keep men from that danger give them a timely knowledge and beget in them an hatred and abhorrence of all such fallacious flattering pleasures which mean us no kindness but treachery and the utmost malice NVN. 105. Thy word is a lamp unto my feet and a light unto my paths Paraphrase 105. Thy law is the onely guide and directour of all my actions 106. I have sworn and I will perform it that I will keep thy righteous judgments Paraphrase 106. And being instructed in that both what my duty is and what the means that may be safely relyed on for the performance of it thy grace to be obteined by constant prayer and vigilance diligence and indeavour to receive and make use of that grace and withall being by my admission into the number of thy people entred into a solemn sacramental covenant to perform obedience to those commands wherein God hath commanded us to walk and an obedience to which he hath in that covenant promised to justifie and accept us and without which either constantly performed or returned unto by a sincere repentance and persevering reformation he will neither justifie nor accept us I am now most indispensably ingaged and most nearly concerned to perform this obedience uprightly 107. I am afflicted very much quicken me O Lord according to thy word Paraphrase 107. Lord thou hast promised to relieve and support and refresh the afflicted be thou now pleased accordingly to reach out thy hand to me and seasonably to restore and revive me 108. Accept I beseech thee the freewill offerings of my mouth O Lord and teach me thy judgments Paraphrase 108. Lord I have nothing to present to thee but my prayers and praises those are my richest oblations which I most chearfully address to thee acknowledgments of thy former and petitions for thy continued deliverances Lord be thou graciously pleased to accept these and to add this constant mercy to all other thy grace to instruct and excite and assist me in a sincere obedience to thy commandments 109. My soul is continually in my hand yet do I not forget thy Law 110. The wicked have laid a snare for me yet I erred not from thy precepts Paraphrase 109 110. My malicious enemies have very treacherous designs against my life I am in continual danger of being seised on and destroyed by them yet shall not this fear amate or divert me from a most vigilant attendance on thee and constant performance of obedience to thee My dangers be they never so great shall not discourage or slacken my diligence in attending to and relying on thee from whom I am sure or from none my deliverance must come 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart 112. I have inclined my heart to perform thy statutes alway even to the end Paraphrase 111 112. Whatever afflictions or distresses thou sendest or permittest to fall on me I have all reason to take them in good part having also so rich a portion as I have that of thy law and covenant and promised mercies These are an inheritance that will never fail me the most joyous and blissfull that can be to which therefore by all obligations of justice and gratitude I am bound to perform my constant obedience And this I shall carefully doe and all little enough by way of return to so superlative a mercy SAMECH 113. I hate vain thoughts but thy Law do I love Paraphrase 113. Wicked men I detest and fly from and have no such pleasure and joy as the meditation and practice of all holy duties 114. Thou art my hiding place and my shield I hope in thy word Paraphrase 114. When any distress approaches to thee I betake my self for relief and succour thy promises are my safe and constant refuge on them I can chearfully depend and am confident to be defended by thee 115. Depart from me ye evil doers for I will keep the commandments of my God Paraphrase 115. I have no need of the aids that wicked men can suggest unto me and as little am I concerned in their scoffs whereby they indeavour to weaken my confidence I will admit of no other policies but those of studying and practising his commandments who I am sure will continue stedfast to me if I do not forsake him 116. Uphold me according to thy word that I may live and let me not be ashamed of my hope Paraphrase 116. He hath promised me his support and will undoubtedly make it good unto me and in his time rescue me out of the saddest estate he will certainly answer and never disappoint this confidence O be thou now pleased to interpose thy hand effectually to defend and relieve me 117. Hold thou me up and I shall be safe and I will have respect unto thy statutes continually Paraphrase 117. Thus if thou doest I am then most certainly provided for What greater safety can I desire than the guard and tuition of the divine providence There shall I repose my self most chearfully and account it a continued felicity of my life that I am thus part of thy care considered and protected by thee 118. Thou hast trodden down all them that err from thy statutes for their deceit is falshood Paraphrase 118. Wicked men have no other wisedom or policy but that of their falshood and deceitfulness their lying and treacherous imposing on the simplicity and uprightness of honest men is the onely advantage they have above others and this being so contrary to all laws of God and man to justice and charity and common ingenuity but especially an affront to God a setting ones self in opposition to his rules and methods God is ingaged sooner or later to pluck off this visard to bring disappointments and ruine on those that make use of such impieties 119. Thou puttest away all the wicked of the earth like dross therefore I love thy testimonies Paraphrase 119. The wicked men of the world compared to the righteous are but as so much dross to good metal And the judgments of God which are as searching and discerning as fire will certainly make this separation first purge out the dross divide it from the purer metal and then
preserve one and destroy the other And this consideration if there were no other is certainly sufficient to ingage every wise man to the approbation and liking of the Law of God as that in compliance with which our temporal as well as eternal safety doth consist 120. My flesh trembleth for fear of thee and I am afraid of thy judgments Paraphrase 120. As on the other side to set every man living a trembling and to keep every pious man in that dread of God's judgments as never to dare to doe any thing but what is perfectly acceptable in his sight lest he fall justly under this vengeance AIN 121. I have done judgment and justice leave me not to mine oppressours 122. Be surety to thy servant for good let not the proud oppress me Paraphrase 121 122. Lord I have not done any wrong to them that are most forward to mischief me I have none to fly unto but thee Be thou pleased to take my part to interpose for me to deliver me out of their hands 123. Mine eyes fail for thy salvation and for the word of thy righteousness 124. Deal with thy servant according to thy mercy and teach me thy statutes Paraphrase 123 124. I have long waited and expected deliverance from thee continually hoping that thou wouldest at length send me some message of mercy O be thou pleased to afford it me out of thy never-failing compassion to all that want and wait for thee and both then and now direct me which way I may perform to thee most acceptable service 125. I am thy servant give me understanding that I may know thy testimonies Paraphrase 125. Lord there is nothing that I design to my self but the approving my obedience to thee O give me that grace that may direct and enable me to doe it sincerely and faithfully 126. It is time for thee O Lord to work for they have made void thy law Paraphrase 126. And this the more seasonably now when mine enemies despise and contemn God's Law The more confidently they doe so the more are all pious men engaged to perform exact obedience to it if it be but to resist that torrent to hold up vertue in some kind of reputation among men 127. Therefore I love thy commandments above gold yea above fine gold Paraphrase 127. And upon this account I do profess to prize and value the performance of obedience to thee before all the greatest wealth in the world 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way Paraphrase 128. And indeed I have not the least exceptions to any law of thine but most uniformly and impartially imbrace them all and every one single and utterly dislike and detest the courses of all wicked men PE. 129. Thy testimonies are wonderfull therefore doth my soul keep them Paraphrase 129. The Law of God is made up all of wonderfull and excellent ingredients prescribes us those things which are admirably the most desirable of all other things to any rational man The consideration of which makes me study and search into them and observe them most diligently 130. The entrance of thy word giveth light it giveth understanding to the simple Paraphrase 130. And by doing so I learn and discern many mysteries The most ignorant natural man if he will enter seriously into this study and apply the several branches of thy Law as his rule of ordering all the actions of his life will by this have his eyes opened and illuminated and discern that there is no such solid substantial wisedom as this 131. I opened my mouth and panted for I longed for thy commandments Paraphrase 131. This have I suckt in with the greatest appetite the most insatiable thirst having a most vehement passionate desire toward it as that which is of all things really the most delectable 132. Look thou upon me and be mercifull unto me as thou usest to doe to those that love thy name Paraphrase 132. Lord it is thy constant wont and method to incourage all those that sincerely love and serve thee to pour on them all manner of expressions of thy favour and mercy O be thou thus pleased to deal with me at this time who desire and hope to be found in that number 133. Order my steps in thy word and let not any iniquity have dominion over me Paraphrase 133. Of this thy mercy I beseech thee to grant me that constant assistance of thy spirit which may support and guide me in a regular obedience to thy commands and rescue me from the power of every known sin let not any such be ever able to gain consent from or command over my will 134. Deliver me from the oppression of man so will I keep thy precepts Paraphrase 134. Wicked men are forward to oppress and injure me O be thou pleased to interpose for my rescue and it shall ingage me to a constant observation of all thy commandments 135. Make thy face to shine upon thy servant and teach me thy statutes Paraphrase 135. Lord be thou pleased to look favourably upon me and by thy special grace and guidance to direct me to a conscientious practice of all duty toward thee 136. Rivers of waters run down mine eyes because they keep not thy law Paraphrase 136. The great universal impiety of men is a most sad spectacle fit to be washed in whole floods of tears to be matter of humiliation and lamentation to all pious beholders TSADDI 137. Righteous art thou O Lord and upright are thy judgments 138. Thy testimonies that thou hast commanded are exceeding righteous and faithfull Paraphrase 137 138. Thy Law O Lord and all thy dispensations are as thou thy self most eminently and superlatively righteous commanding those things which all moral justice and fidelity exacts and forbidding those which have a natural turpitude and indispensable sinfulness in them 139. My zeal hath consumed me because mine enemies have forgotten thy words Paraphrase 139. The consideration of which puts me into a kind of indignation and vehement displeasure at mine enemies at this time not so much for mine own sufferings as that rational men should so far depart from all obligations of piety justice common humanity and even their own interests as to neglect the practice of those commands which are so eminently just v. 138. 140. Thy word is very pure therefore thy servant loveth it Paraphrase 140. Thy whole Law is most exactly formed as metal refined from all dross no least corruption or mean allay to be found in it And this is the just ground of the extreme love and value I bear to it 141. I am small and despised yet do I not forget thy precepts Paraphrase 141. And as mean and contemptible a person as I am either really in my self or in the opinion of other men yet am I carefull to uphold this reputation and credit with God that I am his
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
sin and ruine The pleasure they take in duty will with them infinitely out-weigh all the pitifull transient delights or advantages that can offer themselves as the bait to any unlawfull commission 166. Lord I have hoped for thy salvation and done thy commandments 167. My soul hath kept thy testimonies and loved them exceedingly 168. I have kept thy precepts and thy testimonies for all my ways are before thee Paraphrase 166 167 168. Accordingly thus have I endeavoured to secure my self from all such dangers whatsoever my pressures have been I have reposed my trust in thee relyed on thee for deliverances kept close to thy commandments and so qualified my self to receive them and withall laboured to approve the sincerity of my obedience to thee not onely by doing what thou commandest but even by loving and liking that better than any thing else by applying all my endeavours to walk piously and acceptably in thy sight laying all my actions open and naked before thee for thee to judge whether there be any the least malignity in them And by so doing by keeping my self for ever as in thy all-seeing presence I have performed an uniform faithfull obedience to thee TAV. 169. Let my cry come near before thee O Lord give me understanding according to thy word 170. Let my supplications come before thee deliver me according to thy word Paraphrase 169 170. O Lord I humbly address my prayer unto thee in this time of my distress and beseech thee first to bestow on me that wisedom see Jam. 1.5 which may support me and direct me to order all my actions aright in all the pressures thou shalt permit or appoint to lie upon me and then to interpose thy hand and give me a seasonable deliverance out of them 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall of thy word for all thy commandments are righteous Paraphrase 171 172. Thus shalt thou oblige me to bless and praise thy name thy mercies and the perfect uprightness of all both thy commands and promises when those that thus adhere to and depend on thee are supported and delivered by thee 173. Let thine hand help me for I have chosen thy precepts 174. I have longed for thy salvation O Lord and thy Law is my delight Paraphrase 173 174. Lord I beseech thee interpose thy hand for my relief And if my obedience to thy Law and not onely so but my taking more pleasure in it valuing it more than all other things in the world together with my constant dependance on thee for my deliverance may give me a capacity of this mercy thou wilt not deny it me who am by thy grace in some measure thus qualified 175. Let my soul live and it shall praise thee and let thy judgments help me Paraphrase 175. Lord grant me this thy mercy of seasonable preservation at this time succour me according to thy promised and wonted mercies so shall my life twice received from thee in my birth and in this my preservation be as in all justice it ought for ever dedicated to thy service 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments Paraphrase 176. I have been driven from place to place in perpetual hazards and distresses flying and desolate as a partridge on the mountains thou hast justly permitted me to be persecuted by my enemies to wander up and down as a silly sheep driven by the wolf and scattered from the fold Lord I repent me of all my former sins and shall unfeignedly set my self to the performance of new obedience all my days Be thou pleased to consider my afflictions and in thy good time to relieve and restore me Annotations on Psal CXIX V. 1. Way 'T is usually observed that the composure of this Psalm doth affect the frequent reflections on the Law of God in the several parts and appellations of it and those are observable to be no less than eleven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi adventures to give the critical several importance of each of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting down of duties how they are to be done as 't is said Lev. 6.17 this is the Law of the sin-offering c. R. Gaon saith 't is the speculative part of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule upon which the precepts are grounded as Be holy because God is holy mercifull as he is mercifull referring probably to Moses's request to see God's way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those precepts whose reason is not known as the purification of the legally unclean not wearing linsey-wolsey and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgments that pass betwixt a man and his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts that are for a testimony or faederal commemoration as Sabbath Feasts Phylacteries c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those precepts which reason teacheth that are as it were according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deposited in our nature And so on in the rest But these without question are indistinctly and promiscuously used through this Psalm Proportionably the practice of these commandments is exprest in as great variety by walking seeking keeping c. Of the last of these it is not amiss to add a little in this first place once for all The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2◠as also v. 34 69 115 129. is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin scrutantur searching or seeking out So again Psal 25.10 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek out as here v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sought and v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will seek and v. 100. And this the Hebrew well bears from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit curavit watching or taking care of looking diligently after as those that search and seek do And so the Arab notion of the same word which changing צ into ט they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well accords being to behold contemplate consider observe and so likewise the Chaldee and Syriack use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly to the same sense and so it here best accords with that which follows seeking him with the whole heart And this is better and with more clearness rendred observe for that fitly signifies watching or looking to than keep which ordinarily denotes no more than performing them This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently seeking of God Heb. 11.6 and contains more than a resolution and purpose to obey God a studying his precepts seeking out means to facilitate the performance of them and an exact care and diligence in the use of them The word is here in the participle and so agrees with the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect or undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII
that Psalm 4. for setting about any action especially of weight Gen. 41.44 without thee shall no man lift up his hand i. e. attempt or doe any thing so Psal 10.12 Arise O Lord lift up thy hand forget not the poor i. e. set to thy active hand to their assistance so Heb. 12.12 lift up the hands that hang down and the feeble knees i. e. set actively and vigorously about the Christian task And every of these might possibly be accommodated to this place of lifting up his hands to God's commandments For it may be 1. praying for God's grace to perform them 2. blessing them as we do our daily food or rather praising and blessing God for them in respect of the great advantages we may reap by them and to this the Syriack seems to have inclined adding at the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will glory in thy faith or fidelity 3. it may be vowing and promising under oath a constant obedience to them or 4. it may be the setting vigorously about them And that is the most probable meaning of it I will lift up my hands to the practice of them V. 61. The bands The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cord doth also signifie a troop or company whether of souldiers or of any other so 1 Sam. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troop of prophets for so the Chaldee there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company of scribes and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company or troop of wicked men in opposition whereto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 63. I am a companion engaged in another society This farther appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows men may be said to rob or plunder but cords or bands cannot V. 66. Good judgment From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gustavit to taste the noun is used for sapor savour or taste of any thing Exod. 1â— 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taste of the manna was as the taste of a wafer And the verb being transferred from the body to the mind Psal 34.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—aste how gracious the Lord is the noun is so in like manner and signifies in proportion either the outward fashion and behaviour c. by which the mind is discerned as meats by the taste as in the title of Psal 34. when David changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his behaviour the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance or else the inner disposition and habit of mind rendred by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition 1 Sam. 25.33 Other uses of the word there are for a decree Jon. 3.7 and Dan. 3.10 but that which best agrees to it here where it is joyned with knowledge is either 1. as our English render it judgment in the notion of opinion counsel so the Jewish Arab and Abu Walid render it by a word deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit to see and spoken of the mind sensit judicavit statuit to think judge or resolve or else 2. the habit of mind genius indoles and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be goodness of disposition inclination to which when knowledge is added it is a special gift of God fit to be here the matter of a prayer The Chaldee 1 Sam. 21.13 and in the title of Psal 34. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy knowledge and his knowledge or sense and accordingly here the Interlinear reads bonum sensum a good sense and the translatour of the Chaldee which here reteins the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationem reason But as that notion cannot be applicable to the word in the title of that Psalm for sure David was not really mad and so 't was not his sense or knowledge or reason that was said to be changed there so it is not certain that it hath that sense in any other place of scripture The most probable is that of Prov. 11.22 where the fair woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compared to a jewel of gold in a swines snout Here the Interlinear reads declinans discretionem as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recessit departing from discretion and the Vulgar Latin fatua foolish but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be better rendred than of ill inclinations disposition and to that I suppose the Chaldee accords and the Syriack both reteining the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialects and the former reading it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be corrupted or stink the latter reteining the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies perverse contumacious and so may best be rendred not as the Latin of the one foetida sensu and of the other foetida sapore but of a corrupt or perverse disposition or manners as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.33 to corrupt manners is applied to the debauching their whole habit of mind And proportionably here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good manners there mentioned or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness of manners The LXXII have divided it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness and discipline and the Latin follow them and the Syriack have changed the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 savour and goodness V. 70. Fat as grease The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very differently rendred by interpreters The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made cheese like milk and the Syriack Latin and Arabick accord with them And this undoubtedly by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confestly signifying incrassation being applied to milk it must needs signifie being coagulated or made into cheese But the Chaldee it is certain reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being onely here found the Jews do but by guess give the meaning of it Aben Ezra notes onely that it is without a fellow R. Solomon meddles not with it Kimchi renders it to be fat Abu Walid gives three expositions of it 1. rendring it by the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expounding it is troubled or corrupted or unclean foul sordid and stinking or sending up smells or fumes like that of fat stinking flesh with unclean evil thoughts sends up saith he stinking fumes of evil thoughts like burnt fat 2. according to the Chaldee use of it to be fat and gross 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as more probably it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be thick and gross or hard and then the two last fall in as one almost Now for the construction it may most probably be by understanding a preposition not their heart is incrassate or gross like
patient that which opens or which is opened If we take it in the latter sense then the opening of God's words is the explaining them so the Jewish Arab renders Because the opening of thy word inlighteneth O thou that makest the simple to understand And so the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood both by the Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open thy word and illuminate saith the one and declaratio verborum tuorum illuminat the declaring of thy words doth illuminate saith the other But if it be in the sense of thy word being the agent then 't is the opening our eyes wrought by thy word and that seems to be the more genuine meaning of it that God's word by opening our minds gives light to them teacheth them those things which naturally they did not could not know till they were thus illuminated And the Chaldee favours who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sculpture or impression of thy word illuminates which evidently refers to the Vrim whose name is derived from light and therefore will with full propriety be said to enlighten which surely the LXXII likewise reflected on when they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word by them used constantly to translate Vrim V. 139. Consumed me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as it signifies to consume and so is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath melted me or by melting consumed me and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruciated me so it signifies also to bind press constrain in the notion wherein 't is said of Paul Act. 18.5 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was constrained or prest in spirit Thus the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath constrained me And this is the most probable acception of it zeal having that faculty of pressing and forcing expressions from one either of grief or indignation or the like as the occasion requires V. 148. Night-watches The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep guard watch signifies indifferently any of the three watches into which the night was divided the evening watch or beginning of the watches or first watch Lam. 2.19 the middle or night watch Jud. 7.19 and the last or morning watch Exod. 14.24 And to the last of these the context here inclines it so as it may agree with the dawning of the morning v. 147. and be fitly joyned with preventing which sure in both verses signifies rising betimes so it is proper to the morning not evening watch The Chaldee indeed gives it a greater latitude and reads the watches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning and evening both but the LXXII reade expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning V. 165. Offend them The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the LXXII literally reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no scandal to them by scandal meaning any thing that may wound or hurt or cause them to fall in their journey in the threefold notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII here use and is perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a stumbling-block and a snare and a gall-trap The meaning of it will be best understood by comparing it with the like phrase 1 Joh. 2.10 He that loveth his brother abideth in light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no scandal in him or to him the light wherein he abides will so assist him in every part of his march that he shall be free from those dangers which are parallel to the snares and stumbling-blocks and gall-traps which they that travail in the dark are subject to There the scandals are means of betraying the soul into sin temptations and no scandal to them signifies their security from those temptations that others so frequently are overcome by And so here as the great peace in the beginning of the verse according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes all manner of prosperity and felicity that especially wherein the soul is concerned so the no scandal to them is the immunity from temptations and snares i. e. from sins to which temptations are designed to bring men and this is the security which the love of God's commandments will give men when nothing else will The Chaldee here reade there is no scandal to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come meaning no mischief punishment of sin but the Syriack there is to them no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmity sickness disease the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sickness either of body or minde and so is most applicable to sin the disease of the soul V. 168. Before thee What is the meaning of a man's ways being before God will best be judged by other parallel phrases such are walking before God or in his sight and that signifies to live piously and so as is accepted by him And then here though it is certain all men's actions are seen by God and done in his sight yet his ways being before him will best be interpreted walking or living piously The Hundred and Twentieth PSALM A Song of Degrees The hundred and twentieth is a Prayer against calumniators and malicious persons and a complaint of the infelicity of such companions It seems to have been first formed by David in relation to Doeg 1 Sam. 22. and to have been after made use of in relation to the Captivity and is called a Psalm of Ascents because it was appointed to be sung by the Levites on some place of advantage with elevation of voice 1. IN my distress I cried unto the Lord and he heard me Paraphrase 1. Blessed be the name of the Lord God for all his mercies vouchsafed unto me I was in great distress and accordingly addrest my self to God for his relief and he was pleased to give ear unto me 2. Deliver my soul O Lord from lying lips and from a deceitfull tongue Paraphrase 2. And this was the summ of my prayer O blessed Lord I am fallen into the midst of calumniators and malicious false persons who by treachery and deceit are resolved to destroy me if thou Lord be not graciously pleased to deliver me out of their hands 3. What shall be given unto thee or what shall be done unto thee thou false tongue Paraphrase 3. All the good that is to be had by such company is to be wounded incurably and mischieved by them 4. Sharp arrows of the mighty with coals of juniper Paraphrase 4. Their tongues are as piercing as darts red hot in a stout souldiers hands no armour of innocence is fence against them 5. Woe is me that I sojourn in Mesech that I dwell in the tents of Kedar 6. My soul hath long dwelt with him that hateth peace Paraphrase 5 6. O what an infelicity
from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw or protract seems to signifie adverbially long So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sojourning is lengthened to which as the Latin and Arabick so the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perigrination is protracted so Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was a stranger a long time and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have protracted sojourning Thus to protract and prolong are the same in all languages and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in that sense of protracting Prov. 13.12 Psal 36.11 and 85.6 and 109.12 and oft elsewhere from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a space and so here adverbially or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a space i. e. a long time The Chaldee indeed take it here for a people rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Asiaticks and from them the latter Jews understand it of Tuscany and so of Italy and the Roman Empire as Kedar following they interpret of the Saracens or Turks But as all the other ancient Interpreters depart from the Chaldee so Kimchi hath receded from this invention of his fellow Jews and renders the place woe is me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my captivity is very much lengthened drawn out or protracted Should it be otherwise interpreted the conjecture of the learned Bochart would be worth remembring that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signifies a skin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius out of Nicander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fleece or skin from whence saith he Mesech might be the name of a city so called not from Mesech the son of Japhet but from the skins with which the Arabes Scenitae covered their tents mentioned in the end of the verse But it is no less probable that in the notion of skins it should be here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tents which were thus covered with skins and if we deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw it may signifie a draw-wagon or traha and the barbarous nations that were not by agriculture fixt to one place dwelt as well in their wagons as tents either way it well agrees with Kedar i. e. the progeny of Kedar the son of Ishmael Gen. 25.13 those barbarous people of Arabia that were called Scenitae because they continued in tents without houses and so the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacles of the Arabians To whom as being a barbarous unhumane people the Psalmist here compares those malicious deceitfull men among whom he dwels If because the time of consigning the Canon of Scripture soon after the Captivity will not permit it to be spoken literally we shall interpret the Psalm prophetically to look upon Antiochus the analogy would well hold for he is in Scripture exprest as by Gog so by Mesech and described by Daniel as a flatterer a speaker of lies a worker of deceit and forecaster of evil devices c. and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of peace would be those sworn enemies of Jerusalem both the inhabitants of Asia minor and the confederate Arabians The Jewish Arab reads a people that is after the way or sect or manner of Mesech David Kimchi though in his Comment as was said he expound it of the protraction of his sojourning yet in his Roots saith it is the name of a nation mentioned in the Law viz. Gen. 10.2 The Hundred and Twenty First PSALM A Song of Degrees The hundred twenty first is a repose in God and a confident expectation of succour and safety under his protection 1. I Will lift up mine eyes unto the hills from whence cometh my help 2. My help cometh from the Lord which made heaven and earth Paraphrase 1 2. Whatsoever or how great soever my distress or pressure be whether bodily or spiritual I have no other sanctuary or refuge to which to apply my self but that one supreme of heaven the image of which is the Ark on Zion that holy hill or mount where God is pleased to presentiate himself even to the all-sufficient omnipotent Creator Ruler and Governor of the world To him I can confidently address my prayers and chearfully expect a seasonable aid which he by his holy Angels shall graciously afford me by the intercession of his own Son who hath assumed my nature 3. He will not suffer thy foot to be moved and he that keepeth thee will not slumber 4. Behold he that keepeth Israel shall neither slumber nor sleep Paraphrase 3 4. All other guards may fail either through the strength of a more powerfull assailant or being at some time overtaken with sleep or weariness But the watch that God affordeth us is impregnable neither he nor his Angels to whom he assigns this office of guarding under him all his faithfull servants can ever be surprised by any such advantage 5. The Lord is thy keeper the Lord is thy shade upon thy right hand 6. The sun shall not smite thee by day nor the moon by night Paraphrase 5 6. The omnipotent Lord of heaven and earth shall be present to thee and over-rule all his creatures and keep thee from being mischieved by them his protection as the cloud to the Israelites or as a faithfull second in a duel shall defend thee from all approach of danger Neither the open assaults in the day-time from enemy or devil nor the secret ambushes in the night from any treacherous underminer either of the temporal or spiritual estate the former fitly compared to the scorching of the Sun the latter to the malignant influences of the Moon shall be able to doe thee any hurt 7. The Lord shall preserve thee from all evil he shall preserve thy soul Paraphrase 7. This Lord shall assuredly defend thee from any real mischief of what kind soever that can approach thee 8. The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore Paraphrase 8. He shall keep thee under the shadow of his own wings and in the beginning progress and end of thy undertakings and designs when thou goest out to work or comest home to rest in thy business or in thy retirement his guard shall continually attend thee and if thou continue to adhere to him never forsake or destitute thee Annotations on Psal CXXI V. 2. From the Lord The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from with or before the Lord which the Jewish Arab reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at or with the Lord. The LXXII reade onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Lord but the Chaldee and the Syriack agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before or from the sight or presence of the Lord referring hereby more generally to the good Angels stiled the Angels of his presence those that stand before the Lord and always behold the face or God and where they appear there God is said to be in a
we reade of the Ark of the testimony 't is in relation to the Decalogue which was kept in the Ark Exod. 25.16 thou shalt put into the Ark the testimony which I shall give thee And so here the testimony to Israel is the command given to that people of going up from all parts of the land to Jerusalem three times a year to the Feasts That is meant in the beginning of the verse Thither the tribes go up not to but by or according to the testimony to Israel the law given to that purpose The preposition indeed is wanting and so must of necessity be supplied rather than to make the testimony the notation of the place viz. the Ark the sense being thus most current Whither i. e. to Jerusalem the tribes go up i. e. all the Jews wheresoever inhabiting according to the testimony or law given to Israel so ל imports to give thanks unto the name of the Lord which was the end of their going up and of the command which required it at the festivals the solemn times of thanksgiving The Chaldee have another notion of it and render it God's testifying to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that his majestatick presence shall abide among them when they come to confess unto the name of the Lord. But the former rendring is more proper and agreeable And accordingly the learned Castellio reads it ex edito Israelitis oraculo from or by the oracle delivered to the Israelites The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is the place of convention to or for Israel taking it in the notion that the words derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have V. 5. Thrones of judgment That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seats for judgment here signifie the Sanhedrim or highest Court of Judicature there can be no question These are said to sit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally imports at Jerusalem as being the Metropolis of Judea and so the seat of that greatest Council as lesser cities are of the consistories or lesser consessus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments Matt. 5.22 The onely difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thrones for the house of David be but another phrase to express the same thing If it be then the expression is poetical to set down the grandeur of that supreme Sanhedrim that it is a royal judicature and so as it were the seat of the King himself as among us the King's Bench is the title of our great court of judicature where in the King's name judgment is given to the people But 't is more probable that it is added as a third argument of the glory of Jerusalem that there is the regal throne where now David as after him his successours should reside The Chaldee reade it to this sense for interpreting the latter part of the house of the sanctuary they say that there are seats prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for the Kings of the house of David V. 8. Within thee The suffix ב is best rendred with or of or concerning The Chaldee retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thee or on thee the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning thee all of them joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak peace on thee or of thee i. e. bless thee and pray for all God's blessings and felicities upon thee The Jewish Arab I will speak of thy peace or safety The Hundred and Twenty Third PSALM A Song of Degrees The hundred twenty third is a prayer for deliverance from proud insulting enemies and an act of full affiance and dependence on God for it 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens Paraphrase 1. O thou supreme God of heaven to thee I address my prayers on thee I wholly depend for a gracious answer to them in this time of distress and calamity 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a maiden unto the hand of her Mistress so our eyes wait upon the Lord our God untill that he have mercy upon us Paraphrase 2. Whatsoever misery is now upon us comes certainly from thy just chastening hand to that we look and wait and begg and beseech As servants or handmaids when they are chastened by their Lords or Mistresses bear it with all meekness without murmuring or repining onely look to the hand that smiteth them and beseech and importune for release and patiently expect that good time when the offended Lord shall say that it is enough and so withdraw his scourge and return to mercy so have we under all the inflictions that our sins have justly brought upon us from thee behaved our selves under the discipline of thy rod acknowledging the most just original and authour of all our miseries our selves the original and thy justice provoked by our sins the authour of them not looking so much to the instruments or executioners of thy wrath as to that supreme divine hand that smiteth and accordingly applying our selves onely to thee in our prayers and petitions for release when thou shalt see it most expedient for us 3. Have mercy upon us O Lord have mercy upon us for we are exceedingly filled with contempt 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Paraphrase 3 4. Be thou therefore now pleased if it may be thy will at length to withdraw thy chastening hand from us to consider the weight of the calamity and tyranny that lies upon us from contumelious and insolent oppressours and now seasonably to send us relief and deliver us out of their hands Annotations on Psal CXXIII V. 2. Look unto the hand What sort of looking it is which is here meant must be judged by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hand For indeed the original style is elliptical and the word look is not there to be found but is supplied by the sense the eyes of servants to the hand of their lords or masters Now of such lords it is certain as also of the mistress of a family over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferiour maid-servant that they had power not onely of commanding but of chastising and the latter of these is more frequently expressed by the hand the former more significantly by the eye or tongue the one directing the other commanding And so the eyes of the servant or handmaid to the hand of the lord or mistress may very fitly note the servant under chastisement turning the eyes and looking to the hand that striketh and beseeching importuning mercy And this as an argument of a meek patient and reforming disposition So Isa 9.13 it is objected unto the people that they turned not to him that smiteth them neither do they seek the Lord of hosts And to this sense the
context doth wholly incline it for in the application so it lies even so our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God i. e. look or wait or are turned to the Lord our God untill he have mercy upon us and then follows the importunate prayer Have mercy upon us O Lord have mercy upon us where the mercy that is waited for and the mone and importunity for mercy is just the description of one that is under chastisement and so determins the sense to that V. 4. Those that are at ease From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet at ease is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used not onely for quiet secure in the original notion but by metonymie of the Cause for the Effect for insolent scornfull because ease and security makes men such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle in his Rhetoricks riches and worldly felicity makes men insolent and contumelious despisers of others The Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemners scorners deriders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scorn to mock Ibid. Proud The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be no simple but compound word made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict and so to signifie proud oppressours The Chaldee seem to take notice of this rendring it by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorners from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proud The Jewish Arab reads of mocking with or from the armies and contempt from the stout or from the armies Besides this active notion of the scorning and contempt the passive may also be considered for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Epithe◠of excellent persons So R. Shererah Gaon R. Saadias Gaon c. and the Talmudists that lived streight after the close of the Gemara were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mark of honour and if that were the word here the despight of them must be despight which they suffered and the reproach of the quiet so also taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frequently 't is in a good sense but taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compound the high or great oppressours it must be active despight that which they doe to others The Hundred Twenty Fourth PSALM A Song of Degrees of David The hundred twenty fourth is an acknowledgment of God's assistance and a thankfull commemoration of the deliverances wrought signally by him It seems first to have been composed by David upon his deliverances from the hands of Saul and after of Absalom and being very applicable was appointed to be sung by the Levites after the return from the Captivity and is very agreeable to any other eminent deliverance wrought by God for his servants 1. IF it had not been the Lord who was on our side now may Israel say 2. If it had not been the Lord who was on our side when men rose up against us 3. They had swallowed us up quick when their wrath was kindled against us 4. Then the waters had overwhelmed us the stream had gone over our soul 5. Then the proud waters had gone over our soul Paraphrase 1 2 3 4 5. It is now full time to look back with humility and thankfulness on the dangers and miseries we have past and devoutly to acknowledge to whom our whole deliverance is to be imputed 'T is now most evident to us that the mischief designed us was no less than utter ruine and destruction that the power of the designers was equal to their malice and that no humane means were any way able to have resisted or diverted them they were so mightily inraged and violently bent against us One onely means there was which could avail us in this condition the supreme omnipotent irresistible strength of heaven and that hath signally appeared for us and rescued us out of this ruine 6. Blessed be the Lord who hath not given us as a prey to their teeth Paraphrase 6. His holy and glorious name be now and ever magnified that he hath not permitted them to have their will but timely delivered us from their rage 7. Our soul is escaped as a bird out of the snare of the foulers the snare is broken and we are escaped 8. Our help is in the name of the Lord who made heaven and earth Paraphrase 7 8. And now being safely returned from our captivity we have leisure to review our former state the very same that the silly bird is in when it is caught in a gin or springe we were fast in their hands they had long pursued their game and at length were possest of it we were taken in their nets And in this seasonable point of time God came and disappointed their malice and rescued us out of their hands David by the death of Absalom the Jews by the Persians breaking the Chaldean Monarchy to which the deliverance of the Jews was consequent And so our deliverance is to be acknowledged as an immediate work of God's interposition and as signal an evidence of his overruling power as the creation of the whole world was when it was wrought by a word of his Annotations on Psal CXXIV V. 5. The proud waters This verse is from the Hebrew thus literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then had it past over our soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent in the former verse then follows by opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swelling lifted up or proud waters The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swell or boil as water in a pot over the fire and from thence 't is applied metaphorically to other things And by comparing the Arabick it is probable that the signification of the Root is more general for any encrease or superabundance The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that phrase I suppose meaning very deep waters either unfordable where there is no standing or else rapid against which there is no holding out no resisting The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copious plentifull waters Thus the meaning is clear the torrent v. 4. had past over our soul and that torrent farther exprest by swelling or proud i. e. great plenty of waters breaking in for such is a torrent The Jewish Arab translates it Then they had drowned us as water and had been as a torrent over our souls The LXXII here as in the former verse reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our soul past through the water and our soul past through the torrent but this I suppose as a paraphrase not so much to express the condition in or under as the escape and deliverance out of the danger but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over our
but the LXXII and the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussorum from the original use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit from whence indeed comes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age from childhood to twenty five years old So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his quiver v. 5. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his desire but that probably by way of paraphrase filling his quiver with children being but a poetical expression for having as many as he desires V. 5. The gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate of the city is the place of Judicature their courts being there kept Deut. 25.7 and the places of execution a little without the gates Heb. 13.12 So Deut. 21.19 Zach. 8.16 And so the Chaldee interprets here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gate of the house of judgment There contentions and suits are heard and determined and by way of preparation to that are pleaded and that is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they speak with their enemies their accusers or plaintiffs there The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they contend or manage any suit For to those uses mens children as friends and assistants are usefull to their parents as well as to repel open force or violence The Jewish Arab reads in places of convention The Hundred and Twenty Eighth Psalm A Song of Degrees The hundred and twenty eighth is a short enumeration of the present felicities which from God's special blessing are ascertain'd to every pious man It was on that account thought fit to be solemnly pronounced by the Levites and sung after the return from the captivity as a special eminent blessing of God to his people 1. BLessed is every one that feareth the Lord that walketh in his ways Paraphrase 1. There is no such assurance of the comforts and felicities of this life as that which is made over by God to all pious obedient servants of his 2. For thou shalt eat the labour of thine hands happy shalt thou be and it shall be well with thee Paraphrase 2. Such men shall not fail of a blessing on all their honest labours but have plenty here and which is much more take comfort in injoying that plenty which covetous worldly men never doe and after an age of felicity and prosperity here continued save onely when God sees fit to give his mixture of the cross shall be transplanted to eternal immarcescible joys 3. Thy wife shall be as the fruitfull vine by the sides of thine house thy children like Olive plants round about thy table 4. Behold thus shall the man be blessed that feareth the Lord. Paraphrase 3 4. One prime and special blessing of heaven it is that he shall have a fruitfull wife and a plentifull and prosperous family of children Of the former of which the clusters of such a vine as may for its fertility be stiled the great bearer hanging so thick that they even cover the walls of the house where they were wont to be planted is the fittest resemblance and of the latter the verdure of the Olive is a proper emblem with which as the tables without doors were wont to be surrounded so shall his table be adorned and incompassed with a multitude of flourishing children All true temporal felicity is comprised in this and this shall be the pious man's portion 5. The Lord shall bless thee out of Zion and thou shalt see the good of Jerusalem all the days of thy life 6. Yea thou shalt see thy childrens children and peace upon Israel Paraphrase 5 6. And whatever else he can stand in need of it shall be performed to him by God in answer to his prayers which he offers up in his holy place and as an accomplishment of felicity to him his intercessions shall be heard for others even for the publick of the nation he shall be an instrument and a witness of good to the whole land God shall be atoned by such as he and turn the captivity of his people by way of return to his prayers and faith and patience God shall inlarge his days and crown them with that double blessing of old age first the sight of a numerous posterity and secondly the restoring of peace and prosperity to the Kingdom Annotations on Psal CXXVIII V. 3. Fruitfull vine In all countreys the several sorts of vines have several names and appellations among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and one sort seems here to be known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit-bearing vine as among us t is ordinarily to style such a kind of fruit the great bearer Vines it seems were then planted on the sides of houses as now they are among us and not onely in vineyards to stand by themselves and to that also the Psalmist here refers So likewise of Olive-plants 't is observable not onely that tables were drest up with the boughs of them ramis felicis Olivae but that in the Eastern countries they were usually planted as in arbours to shade the table entertainments being made without doors in gardens under that umbrage which gave all the liberty of the cool winds and refreshing blasts An image whereof we have Gen. 18.4 wash your feet and rest your selves under the tree and a full expression Hest 1.5 the King made a feast in the court of the garden of the King's palace The Hundred and Twenty Ninth PSALM A Song of Degrees The hundred twenty ninth is the recounting of the many dangers of God's people and the many wonderfull deliverances which God hath afforded them and foretelleth the utter destruction of all the enemies thereof It seemeth to have been composed by Ezra or some of that time at the return from the captivity 1. MAny a time have they afflicted me from my youth may Israel now say 2. Many a time have they afflicted me from my youth yet they have not prevailed against me Paraphrase 1 2. 'T is now a most proper vacant season to recount the very many invasions and distresses which the people of Israel have met with from the beginning of their being a nation from all which God hath wonderfully assisted and defended them 3. The plowers upon my back they made long their furrows 4. The Lord is righteous he hath cut asunder the cords of the wicked Paraphrase 3 4. We have now for some length of years been severely chastised by oppressing tyrants but God hath at last in his great mercy delivered us out of their hands 5. Let them all be confounded and turned back that hate Zion 6. Let them be as the grass upon the house tops which withereth afore it groweth up 7. Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosom 8. Neither do they which go by say The blessing of the Lord be upon you we bless you 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
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
commemorate the mercies of God most chearfully we could not think it a season to make use of them and therefore hanged them on the trees in a neglected forlorn manner 3. For there they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Zion Paraphrase 3. Then they that had carried us up their captive slaves would needs have us reciâ— some of those joyous hymns which we were wont to sing in our solemn festivals at the Temple 4. How shall we sing the Lords song in a strange land Paraphrase 4. But our Levites gave answer presently that it was not fit for them â—o sing those festival hymns that belonged to the praises of the God of Israel at a time of publick mourning and withall in a â—and and among a people that acknowledged him not for God or indeed any where but in the Temple the place of his solemn festival worship 5. If I forget thee O Jerusalem let my right hand forget her cunning Paraphrase 5. 'T is not possible for us so to put off the memory of our sufferings so to devest our selves of our great concernments and interests in the welfare of Jerusalem which now is despoiled of her inhabitants or to put off the sorrow conceived for the loss of those joyfull advantages of God's publick worship which there we injoyed should we convert such days of mourning as these into seasons of joy 't were not fit we should ever more use those sacred instruments set apart for the praising and glorifying of God 6. If I do not remember thee let my tongue cleave to the roof of my mouth if I prefer not Jerusalem above my chief joy Paraphrase 6. Not fit we should ever be permitted to sing any joyfull hymn again if we can think fit to apply it to such purposes as these of pleasing or gratifying our oppressours or indeed ever sing again till we can celebrate our return to our countrey and temple by our singing 7. Remember O Lord the children of Edom in the day of Jerusalem who said Rase it rase it even to the foundation thereof Paraphrase 7. It is more seasonable for us to recount that sad time when our captivation befell us when our unkind neighbours the Edumaeans were so forward to joyn their hands with our enemies to demolish our city and temple utterly see Ezec. 25.12 But for this their malice the time will come when they shall pay full dear see Jer. 49.8 8. O daughter of Babylon who art to be destroyed happy shall he be that rewardeth thee as thou hast served us 9. Happy shall he be that taketh and dasheth thy little ones against the stones Paraphrase 8 9. But alas this is not like to be their lot alone but in the first place the Babylonians themselves they which had laid our city waste are sure to be sadly repayed All their injuries and cruelties to us will be visited on the universality of them even to their infant children the youngest of them shall be dasht to the ground and all their people within a while signally destroyed Annotations on Psal CXXXVII V. 3. Wasted us The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or lift or carry up and from thence the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an heap from that notion of elevating or raising and from thence it is conceived by some learned men that the verb here signifies laying waste demolishing and so turning cities into heaps but without any example of such signification Others would have it a participle and so to signifie their harps lifted or hanged up v. 2. But the ancient Interpreters all accord in a facile interpretation and that which agrees with the ordinary use of the word for taking or carrying up as that is appliable to deportation or carrying up of captives from their own to another countrey The Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that carried us away from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spoil or prey on and carry away so that word is used Ezec. 26.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade they shall make a prey of but the Chaldee there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall carry them away but the LXXII more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that led or carried us away and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they that subdued us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdued Psal 47.3 or as the Syriack use is carried us away And so the Latin qui abduxerunt nos they that carried us away and the Arabick they that snatched us or forcibly carried us thither And thus it agrees well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that took us captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that captivated us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the beginning of the verse The Jewish Arab read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that hanged us up as Buxtorf in his Hebrew Concordance Suspensores nostri Abu Walid mislikes that it should be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap and would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be radical but the Root to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the meaning to be and or when or seeing our mournfull cry is to them joy or rejoycing Aben Ezra seems to dislike this cited from Moses Hace and proposes two other conjectures as 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in Hebrew signifie to destroy or pull down 2. which he saith is the opinion of some that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by change of letters they that spoiled us V. 5. Forget her cunning In the Hebrew there is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my right hand forget which the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me forget my right hand and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. let my right hand forget me but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my right hand be forgotten And thus it may well be to express the great and fresh memory and care he hath of Jerusalem that that shall certainly be the last thing which the Psalmist or the Levites in the Psalm will forget But the conjunction here between the right hand and the tongue v. 6. as the two instruments of Musick the one to play as the other to sing do rather incline it to be interpreted by supply of an Ellipsis let my right hand forget i. e. forget to play as my tongue to sing v. 6. V. 6. Above my chief joy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head is frequently used for the beginning of any thing and not onely for the principal part of it Gen. 2.10 four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads are four beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII of rivers So here the
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose of mine enemies repress and turn them which way thou pleasest The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the common use of the word signifies in our English usual expression in spite of the nose of mine enemies V. 8. Perfect that which concerneth me The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perform for me so Psal 57.2 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which performeth for me The Chaldee here express it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord shall repay evil to them for me and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord thou shalt repay or retribute in my stead and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will possibly bear being interpretable either to a good or ill sense but here by the context inclined to the ill sense punishing the enemies foregoing as in that other place Psal 57.2 't is by the LXXII rendred in a good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good to him But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to slacken or let go either what we hold in our hand or are in pursuit of makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to have its primary notion of perfecting performing or making good according to that frequent form of prayer that God will perfect the work of mercy begun or taken in hand by him Abu Walid explains it by shall perfect or complete his goodness on or towards me and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on me or towards me The Hundred and Thirty Ninth PSALM To the chief Musician a Psalm of David The hundred thirty ninth is the acknowledgment of God in that great attribute of his of being the searcher of hearts and consequently an appeal to him as the witness of his sincerity and the avenger of him against his enemies It was composed by David it appears not on what particular occasion and commended to the Prefect of his Musick O Lord thou hast searched me and known me 2. Thou knowest my down-sitting and mine up-rising thou understandest my thoughts afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O Lord thou knowest it altogether 5. Thou hast beset me behind and before and laid thine hand upon me Paraphrase 1 2 3 4 5. Blessed Lord thou hast the perfect inspection and knowledge of me of all my designs and undertakings of the beginnings and ends of my actions of all the traverses of our lives Deut. 6.7 and even of my very thoughts A long time before my deeds discover them to men they are all naked and bare to thine all-seeing eye in heaven Thou hast ways of discovering and discerning the bent and inclination of my heart not onely as men have by words and actions but by immediate inspection into the heart being so close and present to me in every the least motion of that that a man can no more escape or march undiscovered out of a city the most closely besieged when the galleries are prepared and the assailant just ready to enter than a thought can arise in my heart which is not perfectly discerned by thee who art nearer and more intrinsick to me than my very soul See Heb. 4.13 6. Such knowledge is too wonderfull for me it is high I cannot attain unto it 7. Whither shall I go from thy spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thy hand lead me and thy right hand shall hold me 11. If I say the darkness shall cover me then the night shall be light about me 12. Yea the darkness hideth not from thee but the night shineth as the day the darkness and the light are both alike to thee Paraphrase 6 7 8 9 10 11 12. This is an admirable power or vertue a most divine excellence of thine such as I am no way able to deal with or resist There is no means imaginable for me or any mortal to escape the reach of thy most penetrating eye to secure our selves from thy all-seeing presence neither could an ascent to heaven nor descent to the state of the dead that which hath its denomination from being invisible nay though we were able to fly as swift as light which of an instant overruns the whole horizon and carries day to the most distant regions the utmost parts of the world those beyond the Ocean whither it is thought there is no passage can stand us in any stead toward the concealing us from thy sight and judgments The darkest night the closest and most artificious recess the subtilest disguises and hypocrisies are all naked and bare and discernible before thee and as much so as any the most open scandalous sins which are committed before the sun or on the house top 13. For thou hast possessed my reins thou hast covered me in my mothers womb Paraphrase 13. My very affections and inclinations the original bents and pronenesses of my nature are within thy reach my fabrick and formation in the very womb of my mother being a work of thine 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well Paraphrase 14. And that work I must confess a strange and prodigious work so that if I look no farther than mine own original and formation I cannot but acknowledge thee a God of stupendious operations 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth 16. Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there were none of them Paraphrase 15 16. But even then when in the womb of my mother that place which no mortal eye can look into my body was most secretly wrought and all the art used that is imaginable to adorn it with the most various imbroidery from the first being of that mass through all the changes that daily and hourly and minutely were made till at length it came to a perfect formation with all the parts which it brings into the world with it thy all-seeing eye long before even from all eternity exactly discerned every the least change or variety which happened all that while and thy book of register still retains them not one the least circumstance being omitted 17. How precious also are thy thoughts unto me O God! how great
or thoughts of God when I awake I still am i. e. where I was before I went to sleep the more I think of it the more I may 't is such an Abyss that I can never get to the bottom of it Another interpretation the phrase is capable of by laying the weight on the Amphibology which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasions signifying 1. to be faint and wearied out by work then 2. to awake from sleep which usually refreshes and 3. to arise from the dead see 2 King 4.31 the child is not awaked i. e. revived and Isa 26.19 Thy dead men shall live arise awake c. And then by the elegance of this comprehensive word the meaning may be that whether fainting or refresht or rising from the dead in whatsoever condition we are God is present with us by his special assistance and then fitly follows on the other side his vengeance on wicked men surely thou wilt slay c. V. 20. Speak against thee wickedly The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a thought whence the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that generally is an ill sense a wicked mischievous thought a contrivance for the hurt of some body the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred for mischief and that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies by which the LXXII render it see note on Matth. 15. e. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted not they speak against thee but they speak or talk of thee their talking of God pretending to piety is but a stratagem to doe mischief That this is the meaning of the phrase appears by that which immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First they are God's enemies so certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Sam. 18.16 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies Isa 14.21 though here they reade it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy cities and being so sure their mentioning or naming of God must be on design to doe mischief by it Secondly their assuming in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuming for vanity or falseness say the LXXII is swearing falsely mentioning the name of God for the confirming some falsity and so that perfectly agrees with the former sense of speaking of God for mischief And accordingly the Chaldee render both phrases to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they swear by thy name for deceit and again they swear falsely V. 24. Wicked way The Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way of falseness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sorrow labour and withall any thing laboriously or artificially contrived and so frequently an idol or image which is exprest in scripture style by vanity and falseness And so here the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of error and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of falseness the LXXII reade more generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity This the Psalmist here disclaims in reference to the deceitfull pretenders to piety v. 20. their way being a way of deceit and falseness and because he looked on that as that which would not long stand God would at length discover and bring out such glozers he therefore here adds and lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the way of lasting of eternity that way which alone will hold out when all others faile when the way of the ungodly shall perish The Hundred and Fortieth Psalm To the chief Musician a Psalm of David The hundred and fortieth is a prayer of David's for deliverance from his malicious treacherous enemies such as Doeg c 1 Sam. 22. or rather the Ziphites who had undertaken to overthrow his goings v. 4. see 1 Sam. 23.20 and 22. and a prediction of the evils which should fall upon them the just reward of their dealings with him It was by him appointed for the publick service and committed to the Prefect of his Musick 1. DEliver me O Lord from the evil man preserve me from the violent man 2. Which imagine mischief in their heart continually are they gathered together for war Paraphrase 1 2. O Lord I come now to thee for thy seasonable relief and rescue for wicked and injurious men whose thoughts and actions are wholly set on doing of mischief are now resolved to set upon me with the greatest violence with all their heart as it were 3. They have sharpened their tongues like a serpent adders poison is under their lips Selah Paraphrase 3. For this they prepare by slanders and malicious forgeries their weapons are like those of the serpent or most venemous vipers they carry them in their mouths the tongue of the one is not more sharp nor the teeth of the other more poisonous than are their words and slanderous fictions against me See Rom. 3.14 Psal 58.4 4. Keep me O Lord from the hands of the wicked preserve me from the violent man which have purposed to overthrow my goings 5. The proud have laid a snare for me and cords they have spread a net by the way side they have set gins for me Selah Paraphrase 4 5. Many insidious and treacherous ambushes have they laid for me no fouler is provided with greater variety of gins and nets and springes than they are with artifices of deceit to supplant and ruine me and these they contrive whithersoever I goe so that I have no means or hope of safety but by my resort and appeal to thee for thy safe conduct to secure me through all these dangers 6. I said unto the Lord thou art my God hear the voice of my supplications O Lord. Paraphrase 6. To thee therefore I humbly address my self as to a God of mercy and to me of most fatherly care and kindness as well as to a Lord of all power and might beseeching thee in mercy to look upon me 7. O God the Lord the strength of my salvation thou hast covered my head in the day of battel 8. Grant not O Lord the desires of the wicked further not his wicked device lest they exalt themselves Paraphrase 7 8. O thou eternal God the governour of all from whose power it is that all my preservations and deliverances come from thee I acknowledge to have received most particular and signal protections in all my former dangers be thou now pleased to continue this thy good hand of safeguard over me to blast in stead of prospering the designs of my malicious enemies and not to allow them that temptation to exalt and elevate themselves which good successes are wont to give wicked men 9. As for the head of those that compass me about let the mischief of their own lips cover them Paraphrase 9. And so I am confident thou wilt doe and make their wicked designs the instruments of evil to themselves see Psal 7.15 16. and not me 10. Let burning
coals fall upon them let them be cast into the fire into deep pits that they rise not up again Paraphrase 10. Thy severest judgements from heaven such as fell on Sodom shall undoubtedly be their portion perdition and irreversible destruction 11. Let not an evil-speaker be established on the earth evil shall hunt the violent man to overthrow him Paraphrase 11. Such accursed arts as those of detraction and rapine falseness and oppression shall never have a durable prosperity but continually pursue the author as the hound a prey and at length bring certain destruction on him 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor 13. Surely the righteous shall give thanks unto thy name the upright shall dwell in thy presence Paraphrase 12 13. For unquestionably God will undertake the patronage of innocent injured persons vindicate them from their oppressors defend them so signally that they shall be able to discern 't is his work and so give him the honour and glory of it support and sustain such when their oppressors are brought to nothing Annotations on Psal CXL V. 2. Are they gathered together for war The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect or draw together or congregate so Hab. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gathers them into his net and being here in the active sense and joyned with wars it must be to prepare put in order instruere praelia muster and set their affairs in order for battel The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set their battels in order the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excite or instigate and so the Syriack also V. 8. Further not What was formerly noted of the conjugation Hiphil that it sometimes imports not causing but any degree of occasioning or but permitting is here observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit to goe forth From whence in Hiphil as it signifies to bring forth to advance so also to permit to go forth or advance and so the prayer here is not so much that God will not give them a good success as that he will interpose to their hinderance blast and frustrate their designs in stead of permitting them to prosper To that the Chaldee applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for atâ—olli exalting but for tolli being taken away or destroyed for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be taken away or destroyed for ever rendring Selah as they constantly doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever or perhaps in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to corrupt or putrifie so as to breed worms Exod. 16.20 they will be corrupted for ever The LXXII have somewhat deformed this verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desires they reade as with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my desire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wicked thought or device 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought or reasoned against me then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer them not to advance or prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsake me not from some other supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet they seem best to have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will be exalted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they be exalted So v. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of those that incompass me they reade as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of their circuit V. 11. Evil-speaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is proverbially a detractor or Sycophant So Eccl. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that eats accusations the phrase by which they express a sycophant and so the similitude of the serpent biting doth inforce there In this place they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delator with â—hree-fold or three forked tongue which is another style of theirs for a sycophant because such a man wounds three at once the receiver the sufferer and himself Of him it is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be established in the future as all the former verbs v. 9 and 10. may be read and not in the imperative and so by way of pronouncing or prediction onely and not by way of wish The Hundred and Forty First PSALM A Psalm of David The hundred and forty first is an ardent prayer of David's for deliverance from his enemies but first and especially for patience under them that he be not by their oppositions or the incitements of others moved out of his course of meekness of piety and the other parts of duty incumbent on him It seems to have been composed as the next is by the title affirmed to be on occasion of Saul's persecuting him to the cave of Engedi 1 Sam. 24. 1. LORD I cry unto thee make haste unto me give ear unto my voice when I cry unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as an evening sacrifice Paraphrase 1 2. O Lord I am in distress and have no other refuge but thee to whom I may resort To thee therefore I most humbly and ardently address my prayers in the same manner as thy priests are by thee appointed to address their daily oblations to attone thee beseeching thee graciously to accept and answer them and in thy time to rescue me out of mine enemies hands 3. Set a watch O Lord before my mouth and keep the door of my lips 4. Incline not my heart to any evil thing to practise wicked works with men that work iniquity and let me not eat of their dainties Paraphrase 3 4. Meanwhile O Lord grant me thy guidance both for my words and actions for my words that whatever their dealings toward me are I may not be provoked to any speech of rashness or impatience or disloyalty toward Saul and for my actions that I may not be tempted to any unlawfull practice that I may not for any appearance of advantage to my self thereby give ear to any evil counsel My resolutions are firm to the contrary and how inviting soever the temptations are I hope I shall never taste of the sweets of them 5. Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities 6. When their judges are overthrown in stony places they shall hear my words for they are sweet Paraphrase 5 6. I have been most carefull to preserve my loyalty to Saul and am not guilty of the least disloyal
the cave exprest in the beginning of the verse by Our bones are scattered at the mouth of Scheol When a pit is made the earth that is digged and fetcht out to make the pit lies in an heap rudely at the mouth of the pit and that that lies so is ready to tumble into it Just so saith the Psalmist we have been ploughed and harrast out by sharp oppressions we now lie like earth so digged or ploughed at the mouth of the great pit call'd Scheol i. e. ready to be destroyed V. 8. Leave not From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or pour out is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of casting away pouring out as that which one cares not for So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pour not out my soul the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take not away the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast not off or away my soul The Hundred and Forty Second PSALM Maschil of David A prayer when he was in the Cave The hundred and forty second is a prayer of David for deliverance in his helpless state when having escaped the treachery of the Keilites he was now in the Cave of Engedi 1 Sam. 24.1 It was set to the tune called Maschil see not on Psal 32. a. 1. I cried unto the Lord with my voice with my voice unto the Lord did I make my supplication 2. I poured out my complaint before him I shewed before him my trouble Paraphrase 1 2. In the distress wherein now I am this state of absolute destitution there is none to whom I should resort but to thee O Lord who art able and willing to relieve those that in their greatest straits apply themselves to thee To thee therefore I most humbly and devoutly address my petitions beseeching thee favourably to behold and rescue me 3. When my spirit was overwhelmed within me then thou knewest my path in the way wherein I walked have they privily laid a snare for me Paraphrase 3. I am in great perplexity not knowing which way to turn my self I am even at the last gasp of earthly hopes my treacherous enemies being very solicitous to insnare and betray me Thou seest O Lord the sadness of my straits and withal knowest the sincerity of my heart To thee therefore do I make my supplication v. 1. that thou wilt now take my part own and defend me 4. I looked on my right hand and beheld but there was no man that would know me refuge failed me no man cared for my soul Paraphrase 4. I have no human strength to defend or patronize me all worldly friends and auxiliaries have utterly forsaken me my life is left as an orphan destitute and helpless to him that will be so bloody as to take it away from me 5. I cried unto thee O Lord I said thou art my refuge and my portion in the land of the living Paraphrase 5. To thee therefore I pour out my prayers O God of all power and grace on thee do I wholly depend for my succour and preservation as on the onely sanctuary of my life as on the onely inheritance that is left me in this world 6. Attend unto my cry for I am brought very low deliver me from my persecutors for they are stronger than I. 7. Bring my soul out of prison that I may praise thy name the righteous shall compass me about for thou shalt deal bountifully with me Paraphrase 6 7. I am now very fitly qualified for thy sovereign hand of relief to interpose my persecuting enemies are much too hard for me I am now shut up in a close Cave as in a prison O do thou in this my time of distress send me thy relief and it will be a means of bringing in much honour to thy name may proselytes to thy service when by thy dealing with me they are so fully convinced of thy power and protection over all that rely on thee Annotations on Psal CXLII V. 3. Thou knewest What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be judged by Deut. 2.7 He hath known thy walking through this great wilderness i. e. hath preserved thee in all thy journying and so it agrees with what went before for the Lord hath blessed thee in all thy works So Psal 31.7 Thou hast known my soul in adversity i. e. taken notice of me patronized me And so here thou knewest my path i. e. hast taken notice of me to defend and secure me V. 4. Cared for my soul The Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking for my soul The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek is sometimes used for vindicating avenging taking part or defending any So Gen. 42.22 Reuben saith of Joseph behold his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is required i. e. avenged and punisht upon us and Gen. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will require the life of man i. e. avenge it on him that kills any man and in Ezekiel oft his blood will I require Thus when God is said to require simply without any addition the meaning is to avenge and punish And proportionably here requiring or seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my soul most probably signifies vindicating or punishing another for the evil designed by him unto my soul For this is the part of a Goel an avenger of blood such was the next of kin to him that was slain to require justice for his soul or blood or life and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require by which the LXXII here render it frequently signifies And to this the Syriack directs the interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no avenger for my soul vindex animae meae vindicator of my soul saith their Latin Translatour and so the word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avenge which the Chaldee also useth in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none to vindicate or avenge my soul That this is the meaning of the phrase beside the authority of those Interpreters seems farther evident by the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look or looking on the right hand and see or seeing so the words in the Imperative or Infinitive are literally to be rendred and not as the Interpreters more paraphrastically reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is not for me that knows me i. e. acknowledges me none that takes my part The Advocate was wont to stand at the right hand of his Client see Psal 109.31 Note i. And to this the phrase seems to refer look or looking on my right hand where the Patron or Advocate useth to stand and there is no man that acknowledges or takes my part So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuge is lost or gone from me to the same sense there is none to whom I can fly to take my part and then in the conclusion
none that requireth or avengeth for my soul none that defends or vindicates it V. 7. That I may praise The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudandum to praising may indifferently be rendred either in the first person that I or in the third plural that they may praise i. e. the just in the next words And to that latter sense the following words seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me shall the righteous come about in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my cause saith the Chaldee shall they come about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just shall make thee a crown of praise say they not come about me or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch for me in the notion wherein they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect wait for Job 36.11 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies for me or for my cause on occasion of me come about incompass God believe in him praise his name when so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred they see how graciously God hath dealt with me The Jewish Arab reads And the righteous shall take me for a crown to them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to incompass or come about as when a multitude of people assemble on any occasion so Prov. 14.18 the simple inherit folly but the prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall incompass knowledge i. e. seek it and follow it with all diligence and so to incompass God is to frequent his sanctuary devoutly and diligently to make addresses to him The word also in Arabick dialect signifies â—o be multiplied and so it will commodiously be rendred on occasion of me the righteous shall be multiplied when they see thy mercifull returns or dealings toward me The Hundred and Forty Third PSALM A Psalm of David The hundred forty third is a mournfull supplication for deliverance from powerfull enemies and was composed by David as some think at the time of Absalom's rebellion as others more probably and in harmony with the two former at the time of his being pursued by Saul in the Cave of Engedi 1. HEar my prayer O Lord give ear to my supplications in thy faithfulness answer me and in thy righteousness Paraphrase 1. O Lord I beseech thee to hear and answer my requests which my present distresses force me to present to thee and thy abundant grace and promises of never-failing mercy give me confidence that thou wilt favourably receive and perform unto me 2. And enter not into judgment with thy servant for in thy sight shall no man living be justified Paraphrase 2. I know my sins have justly provoked and brought down these pressures on me but thou art graciously pleased to be reconciled with humbled penitent sinners thou hast promised by a covenant of mercy not to charge on such with severity all the sins of which they have been guilty and were it not for that covenant 't were impossible for any frail imperfect sinfull creature such as every meer man is to appear with hope or comfort before thine exact tribunal To this thy promised mercy mine onely appeal lies and having sincerely vow'd to perform unto thee all faithfull be it never so mean and imperfect obedience I can put in my claim founded on thy faithfull promise v. 1. and hope and beg for this seasonable mercy and deliverance from thee 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground he hath made me to dwell in darkness as those that have been long dead Paraphrase 3. For my malicious enemies have calumniated first then persecuted me and now at length brought me to a very sad and dejected estate forced me to hide my self under ground to fly from one cave to another from the cave of Adullam 1 Sam. 22. to the cave of Engedi ch 24. 4. Therefore is my spirit overwhelmed within me my heart within me is desolate 5. I remember the days of old I meditate on all thy works I muse on the work of thy hands Paraphrase 4 5. This hath cast me into great perplexity see Psal 142.3 filled me with a most anxious horrour wherein yet I have been able to support my self by reflecting on thy former mercies and deliverances which thy acts of power have been signally interposed to work for me 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah Paraphrase 6. To thee therefore I address my prayers with all the earnestness which my distresses can infuse into me The ground that is parcht with heat and drought and gaspes for some showre from the clouds to refresh it is an emblem of me at this time who pant and gasp and call importunately for some refreshment and relief from thee having no other means in the world to which I can apply my self 7. Hear me speedily O Lord my spirit faileth hide not thy face from me lest I be like unto them that go down into the pit Paraphrase 7. O Lord I beseech thee hasten to my relief my present exigences challenge and importune it from thee If thou do not interpose in my behalf I shall suddenly be overwhelmed by mine enemies and destroyed 8. Cause me to hear thy loving kindness in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soul unto thee Paraphrase 8. O be thou graciously pleased to shew forth thy pity and thy bounty timely and speedily to me who have no other refuge to resort to but that of thine overruling sovereign aid in this is my confidence for this I offer up the humblest devotions of my soul O be thou my guide to direct me to that course whatever it is which thou shalt chuse and wilt prosper to me 9. Deliver me O Lord from mine enemies I flee unto thee to hide me Paraphrase 9. Lord to thee do I betake my self as to mine onely refuge under the safeguard of thy protection I desire to secure my self O be thou graciously pleased to afford me that mercy and thereby to rescue me out of mine enemies hands 10. Teach me to doe thy will for thou art my God thy spirit is good lead me into the land of uprightness Paraphrase 10. Above all by thy paternal goodness I beseech thee be thou pleased so to conduct me in all my ways that I may doe nothing but what is perfectly good and acceptable in thy fight To which end Lord let thy gracious and sanctifying spirit the onely fountain and author of all goodness and holiness direct and assist me in every turn and motion of my life and bring me into a steady constant course of all strict and righteous living that antepast or first part of heaven on earth which thou wilt be sure to crown with a state of â—â—â—fect purity and impeccability
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the
people whose God is the Lord. Paraphrase 15. This were a very happy condition indeed and this and all other happiness of what sort soever is the sure and constant portion of those that perform faithfull obedience unto God and depend on him onely for the acquiring it Annotations on Psal CXLIV V. 3. What is man By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son of man as all or any of mankind may be understood in the condition of frail mortal miserable and unworthy creatures so the Psalmist himself David and the son of David the Messias is especially to be understood in this place The occasion of the Psalm is by the title in the LXXII and Latin and Arabick not improbaly noted to be the combat with Goliah And for the setting out the wonderfull mercy of God to him in that 't was very considerable that he was but a young stripling the youngest and most inconsiderable of all the sons of Jesse who also was but an ordinary man And accordingly Psal 8. which hath probably been resolved to be composed on this occasion of Goliah of Gath the same consideration hath a principal place v. 4. What is man that thou art mindfull of him and the son of man that thou visitest him there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak man and son of mortal ordinary man as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which accordance as it is some argument to confirm that as this Psalm to have been composed on that occasion so it will apply these words in their more eminent prophetick mystical sense to Christ our Saviour in his state of humiliation wherein yet by the power of his Divine nature he did so many wonderfull works by virtue of the Apostle's testimony Heb. 2.6 where he cites those words from Psal 8.4 exactly parallel to these and applies them particularly to Christ V. 8. Mouth speaketh vanity In this verse somewhat more seems to be exprest than is ordinarily observed in it The Chaldee interprets it of false oaths and wicked laws and the most obvious sense is followed by the rest of the interpreters vain or lying speeches and wicked works or actions and thus it may fitly enough be adapted as the motive to God to destroy them But if we consider 1. that the prayer is against David's enemies the Philistims and those by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the stranger the title that ordinarily belongs to Idolaters and 2. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity and falshood frequently signifie the false Idol gods and 3. that their mouth speaking fitly signifies profession either of a true or false God and 4. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their right hand may poetically signifie him or them on whom they depend as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their patrons or auxiliaries as when it is said the Lord at my right hand Psal 110.5 and many the like the meaning is he assists and takes my part and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right hand of falshood be a vain gainless helper that fails all that depend on him on these considerations it will not be unreasonable thus to interpret the whole verse of these idolatrous Philistims whose gods cannot stand them in any stead against the one true God of heaven to whom David makes his address and that this is the fuller importance of it and that as a motive fit here to be used in a prayer to God to incline him to own his suppliants against such kind of enemies as these V. 12. Corner-stones From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angle or corner two formations there are in these 12 and 13. verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are to be distinguisht by the matter of the context For as in a building there are either the exteriour or interiour parts and corners so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or outer corners are the stones in the corners of the building angular pillars saith Castellio which are here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hewen and squared and carved and so for the beauty of them in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palace especially are fit to express the daughters of a prosperous family in whom beauty is much valued But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inner parts or corners of the building are the repositories places on purpose for keeping of store and provisions such are cellars larders and the like which the LXXII rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin promptuaria repositories for all kind of provisions and not so fitly garners or granaries which are proper to corn or grain The former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautified either by way of paraphrase as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carved or polished they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorned about or as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or splendour and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beautifull Of the latter when 't is here said that being full they bring forth or yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is interpreted by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this to that not by mistake probably of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some conceive but as taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is for a word of a large signification to signifie any thing to which the matter spoken of shall determin it and so sure the Chaldee doe which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from year to year particularly any kind of food or victuals and so by this phrase from this to that meaning from this sort to that sort as Aben Ezra and Kimchi understand it i. e. somewhat of all sorts to express the greatest plenty of all commodities for daily use or provisions The Jewish Arab renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measures V. 14. Strong to labour From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry on shoulders as a porter doth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here not so much to signifie their patience of weight as the Chaldee interpret it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patient of burthen and strong-backt for carriage or service saith Abu Walid and so the Jewish Arab our oxen carrying forth good for oxen were not then wont to be so imployed to bear burthens on their backs or shoulders though now adays the Turcomen and such like moving people use to carry their tents and other utensils on cows backs but more probably to note the weight of flesh they carry about with them which therefore the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin crassae thick or fat the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong for so those are that are most fleshy and so onustus is wont to be used for rich or one that is in all plenty and so not for
of the heavens were opened Gen. 7.11 as in a drought the heaven is made iron Lev. 26.19 and shut up and many the like phrases The air then being those heavens above part of which are those clouds of waters the heavens of heavens immediately foregoing cannot probably signify more than the whole body of the air all the regions of it or else the uppermost region of it as Lord of lords is the supreme or sovereign Lord of all others 'T is true when the context requires it the heavens of heavens may signify the highest heavens otherways called the highest or the height in the abstract the place of God's throne so Deut. 10.14 and Nehem. 9.6 where by the heaven and the heaven of heavens and the earth the whole creation is signified and therefore Jonathan's Targum there adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the assembly of Angels that are therein that they may be ministers before him And so I suppose 1 King 8.27 when of God's immensity 't is said behold the heaven the heaven of heavens that habitation of his throne cannot contain him and Psal 115.16 the heavens of heavens are the Lords in opposition to the earth following But that hinders not but that here the place of the Sun Moon and Stars being before mentioned and the waters above the heavens or clouds after the heavens of heavens in the midst betwixt these may be the upper region of the air And so I suppose Psal 68.33 where of God it is said that he rideth upon the heavens of heavens and sends out his voice and that a mighty voice it may well refer to the coming of God by the presence and ministery of his Angels and thundring in the air and declaring his will to his people in mount Sinai as at the giving the Law it is described and as elsewhere God is said to come in the clouds and his voice to be heard there and to ride upon the Cherub and to come flying upon the wings of the wind whereas in that Psalm the highest heavens are exprest by another style that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. of which see note a. on that Psalm As for any eternal or incorruptible waters which from this text some mens fansies have produced and then found a ground for their fansie v. 6. he hath established them for ever and ever that place will never be able to conclude for them the full importance whereof is no more than that all that was forenamed being the good creatures of God were by him preserved and continued also and so God to be praised for his works of preservation as well as creation and ruled and managed by him as it there follows he hath made a decree which shall not pass The Chaldee which may seem to have understood the heavens of heavens here for the aethereal globe and above the heavens for the place of God's residence have given another kind of Paraphrase of it Praise him ye heavens of heavens and ye waters that depend on the word of him which is above the heavens according to that of the Jews which acknowledge the key of rain as that of the womb to be in peculiar manner kept in God's hand But so it well may be and yet be no higher elevated than the air and there hang in clouds till God please they shall dissolve and distill upon the earth And considering how frequently the place of rain and of thunder and of all other meteors is called the heavens there is no cause to doubt but the air is here meant by the heavens above which the waters are Aben Ezra here calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sphere of fire which is above the things which are here after this recited Kimchi is observed somewhere to say that the heaven of heavens may signify the lowest heavens as a servant of servants doth the meanest of servants Gen. 9.25 The Hundred and Forty Ninth PSALM Praise ye the Lord. The hundred forty ninth is a solemn form of thanksgiving for God's people on any signal victory afforded them by him and mystically contains the eminent favour of God to his Church and the conquest of the Christian faith over the heathen Potentates It was intitled as the former Hallelujah 1. SIng unto the Lord a new song and his praise in the congregation of saints 2. Let Israel rejoyce in him that made him let the children of Zion be joyfull in their King 3. Let them praise his name in the dance let them sing praises unto him with the timbrel and harp Paraphrase 1 2 3. Let the whole Church of God through all ages constantly frequent his publick service and therein for ever magnifie the name of God for all his mercies vouchsafed so liberally to them The people of Israel are signally obliged to this in that the omnipotent Creatour of heaven and earth is pleased immediately to preside among them to give them laws by which to live and to exhibite himself graciously to them in his Sanctuary and to fight their battels for them against their enemies having brought them out of the slavery of Aegypt into the plenty of Canaan And the Christian Church are much more obliged to this for the redemption by Christ and the regal government to which by his resurrection he was installed spiritual exercised by his word and grace in the hearts of his faithfull people O let us all with all possible exultation with all the solemnest expressions of thankfull hearts commemorate and celebrate these mercies of his 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation Paraphrase 4. For those that humbly and faithfully adhere to him he will never cease to love he will delight to doe them good and be they never so low rescue and exalt them and give them illustrious deliverances from all their temporal and spiritual enemies 5. Let the saints be joyfull with glory let them sing aloud in their beds Paraphrase 5. And when they are thus rescued and injoy a quiet repose they are in all reason obliged to praise and magnifie their deliverer and so to anticipate the state of heavenly joys where being arrived at our safe harbour and rest from the pressures and sins of this life we have nothing to doe but to bless and glorifie God to rejoyce and triumph in him 6. Let the high praises of God be in their mouth and a two-edged sword in their hand 7. To execute vengeance upon the heathen and punishments upon the people 8. To bind their Kings with chains and their nobles with fetters of iron 9. To execute upon them the judgment written This honour have all his saints Praise ye the Lord. Paraphrase 6 7 8 9. And those that thus depend on God and thankfully acknowledge his works of mercy toward them shall be signally assisted by him as Moses and Joshua were whilst one held up his hands to pray and the other to fight Exod. 17.11
are mentioned with other utensils of the Temple 2 King 12.13 snuffers basins trumpets c. But for the use of trumpets in consort or harmony with other instruments for the lauding of God to which onely this place belongs the first mention we find of them is 1 Chron. 13.8 at David's fetching the Ark from Kiriath-jearim when he and all Israel played before God with all their might with singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets so again c. 15.28 So on another and not so festival an occasion when on Azariah's prophesie Asa and Judah made a covenant to God 2 Chron. 15. they sware unto the Lord with a loud voice with shouting and with trumpets and with cornets v. 14. And as Jehosaphat 2 Chron. 20.20 at his going out against his enemies to his exhortation to belief in God adds the appointing of singers unto the Lord v. 21. and this attended with a signal blessing v. 22. a victory over their enemies wrought by God's hand so they celebrated their triumph accordingly going in procession to Jerusalem with psalteries and harps and trumpets v. 28. So on Hezekiah's reformation and sacrifice 2 Chron. 29.26 the Levites stood with the instruments of David and the Priests with the trumpets and when the burnt-offering began the song of the Lord began also with the trumpets and with the instruments ordained by David King of Israel So at the laying the foundation of the Temple when it was reedified Ezra 3.10 they set the Priests with trumpets and the Levites with cymbals and so at the dedication of the wall Neh. 12.41 And as here so Psal 118.6 the praises of God are appointed to be sung with that joyfull noise that the harps and trumpets and cornets do send forth From these premisses it will not be difficult to judge of the solidity of that Annotation which the Geneva Bible hath affixt to this verse in these words Exhorting the people to rejoyce in praising God he maketh mention of those instruments which by God's commandment were appointed in the old Law but under Christ the use thereof is abolished in the Church If by this phrase appointed by God's commandment in the old Law be meant that the use of these instruments was any part of the Ceremonial Law given by God to Moses in which onely the abolishing of it in the Christian Church can be founded with any appearance of reason it already appears that there is no truth in this For as this practice of praising God with the assistance of instrumental as well as vocal musick is found to be ancienter than the giving of the Law in Sinai much more then of the ceremonies in God's service either in the Tabernacle or Temple being related of Miriam the prophetess the sister of Aaron Exod. 15.20 that to celebrate the delivery out of Aegypt to Moses's song took a timbrel in her hand and the women went out after her with timbrels and with dances so the appointment of it in God's service cannot by the scripture be deduced from any higher original than that of David according to that of 2 Chron. 29.26 which expresseth the instruments to have been ordained by David The appointment I say or praescript command for as to the practice of it we have an earlier example and instance of that 1 Sam. 10.5 where the company of prophets are met by Saul coming down from the high place with a psaltery and a tabret and a pipe and a harp before them while they prophesied or sang praises to God And another yet earlier I mentioned that of Miriam and her maidens And indeed the universal usage among all the nations that we reade of gives us cause much rather to assign it a place in the natural Religion which the common light of Reason directed all civilized Nations to in attributing honour to God than to number it among the ceremonies of the Mosaical Law Homer one of the ancientest heathen writers that we have gives a sufficient account of the usage of the Greeks in celebrating the praises of the Gods and Heroes upon the Harp and after him nothing more frequent than the mention of the Paeans Dithyrambicks Choriambicks Pythaulae the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bacchus the Phrygian way of service unto Cybele with the Drum the Egyptians to Isis with the Timbrel or Sistrum Of the more Eastern practice the third of Daniel is sufficient testimony where the sound of the Cornet Flute Harp Sackbut Psaltery Dulcimer and all kinds of Musick are used in the worship of their Idol-Gods v. 5. As for the Western or Roman Musick was so great an ingredient in their Religion that in the first Ages of that state before they had learnt and received in to their own the rites of the nations they conquered the Tibicines had a College or Corporation among them and when upon a disobligation they left the City the Senate addrest a solemn Embassy to them to bring them back and at their return courted them with the donation of all the privileges they desired By all this it appears how little affinity to truth there is in that observation which made Church-Musick a piece of abrogated Judaism it being no part of the Law given by Moses and so great a part of the Religion of those to whose rites the Mosaical oeconomy was most contrary and yet so far also from being defamed by the Idolatrous heathens using of it that the Prophets among the Jews practised it Miriam celebrated the deliverance from Aegypt with it in the presence of Moses and David solemnly ordain'd and endow'd it and from him the rest of the Kings of Judah in the Tabernacle and the Temple Which appointment of David's although I suppose it not so far to be extended as to lay an obligation on all Christians in all their services to use this solemnity of instrumental Musick David's practices being not thus obligatory to us nor his appointment reaching all Christians yet 1. neither is there any reason deducible from hence to perswade us that these Instruments taken in to assist in God's service either then were or now are unlawfull on that account because they were not commanded by God but appointed by David for it being evident that David was both a Prophet and a King the former if not the latter of these alone enabled and qualified him to ordain ceremonies in God's service as is visible in his numbring the age of the Levites 1 Chron. 23.27 otherwise than Moses had appointed v. 3. and Numb 4.3 and by his design to build God a Temple not commanded but after forbidden and yet his design of doing it approved by God And 2. the motives which recommended the use thereof to David and his successours after him being not shadows of things to come which therefore by the presence of the substance the coming of Christ are abolished but reasons of equal efficacy now and before and in his time viz. the propriety
10 15 34 2 17 3 50 2 Fine gold 19 10 64 2 Finest wheat 81 16 234 2 Fire brimstone 11 6 37 2 Firmament 19 1 61 1 Firmament of his power 150 1 406 1 Firr-trees 104 17 295 2 Flattereth 36 2 110 1 Flee away 55 6 162 1 90 10 261 1 the Floud 29 10 90 2 Fly apace 68 12 193 1 divers sorts of Flies 78 45 225 2 Follow it 94 1â— 27â— â— their Folly 49 13 146 2 not turn to Folly 85 8 246 1 Fools 107 17 312 2 Footsteps 58 10 171 2 89 51 256 2 139 5 383 1 For 102 9 287 1 118 12 337 1 For I shall 10 6 33 1 For so 127 2 366 2 For ever 37 28 114 2 66 7 187 2 For ever O Lord 119 89 354 2 For evermore 18 50 60 1 Forget her cunning 137 5 379 1 Forgiven the iniquity 85 2 246 1 Former 89 49 256 1 Forsake 138 8 381 2 Foundation 87 1 247 1 Foundations 11 3 37 1 portion for Foxes 63 10 181 2 Free 88 5 250 1 Freely sacrifice 54 6 160 1 Fret 37 7 114 1 From the Lord 121 2 360 1 Frost 78 47 225 2 a Froward heart 101 4 284 2 Fruitfull vine 128 3 367 1 Full of children 17 14 53 1 right hand Full of righteousness 48 10 142 2 Fulness 89 11 254 2 Furrows 65 10 185 1 Further not 140 8 387 1 G Gate 69 12 197 1 127 5 366 2 ye Gates 24 7 77 2 Gather 39 6 120 2 56 6 166 2 Gathered together for war 140 2 386 1 Gebal 83 7 237 2 Gentleness 18 35 59 1 Gilead 60 7 176 2 Gittith 8 Tit. 26 1 Given to thee 120 3 358 1 make his praise Glorious 66 2 186 1 Glory 16 9 47 2 30 12 95 2 106 20 307 1 my Glory into 4 2 16 1 with Glory 73 24 208 2 Glory ye 105 3 300 1 God 56 4 164 2 my God 22 2 71 2 meat from God 104 21 295 2 Gods 82 1 235 1 86 8 245 2 97 7 277 1 138 1 380 1 Godly 4 3 16 1 Go in 71 16 199 2 Going out and coming in 121 8 360 2 fine Gold 19 10 64 2 Good 69 18 197 1 104 28 296 2 Good judgment 119 66 353 2 a Good matter 45 1 135 1 Goodness 16 2 45 2 my Goodness 16 2 45 2 Govern 67 4 187 1 as Grass 90 5 259 2 Grave 49 14 146 2 Graves mouth 141 7 389 2 Great 117 2 334 2 Grievous 10 5 33 1 Groweth up 90 5 260 1 128 3 367 1 Grudge 59 15 174 2 Guide thee 32 8 99 1 H Habitation of thy house 26 8 83 2 Habitation of thy throne 89 14 255 1 97 2 277 1 Hagarenes 83 6 237 2 Half their days 55 23 164 2 thy Hand 17 14 52 2 lift up thy Hand 106 26 308 1 thy right Hand 17 7 51 2 110 5 322 2 my soul is in my Hand 119 109 355 2 found their Hands 76 5 216 1 Hand breadth 39 5 120 1 Handfull 72 16 202 1 Happy 146 5 399 1 Harps 43 4 130 2 my Haste 31 22 96 2 soul Hateth 11 5 37 2 as an Heap 33 7 91 2 on Heaps 79 1 228 1 Heapeth up 39 6 120 1 hast Heard me 22 21 74 1 Heard of it at Ephrata 132 6 372 2 Hear me 4 1 16 1 Hear us 20 9 66 1 Hearkning 103 20 290 2 my Heart 27 8 85 1 in the Heart 45 5 135 2 Hearts 84 5 241 1 say in their Hearts 35 25 108 2 Heathens 10 16 35 2 the Heavens 57 10 168 2 68 4 192 1 96 11 276 1 113 5 328 1 Heavens of Heavens 148 4 403 1 by taking Heed 119 9 350 2 iniquity of my Heels 49 5 145 2 Hell 16 10 48 1 Heman the Ezrahite 88 Tit. 249 1 Hermon 89 12 255 1 dew of Hermon 133 3 347 1 Hermonites 42 6 128 1 Hid treasure 17 14 53 1 Hidden ones 83 3 237 1 to Hide me 143 9 392 1 High hill 68 15 193 2 low and High 49 2 145 1 High places 18 33 58 2 to the Hills 121 2 360 1 maketh the Hinds to calve 29 9 90 2 Hold up my goings 17 5 51 1 have Holpen 83 8 237 2 Holy 145 17 397 1 for I am Holy 86 2 245 1 beauties of Holiness 110 3 321 2 Honourable woman 45 9 136 2 Horn of David 132 17 373 2 mine Horn shalt thou exalt 92 10 267 2 Horns of the Altar 118 27 338 2 Horrible pit 40 2 127 1 keep House 113 9 328 2 Houses 83 12 238 1 to his own Hurt 15 4 44 1 I O Jacob 24 6 77 1 Jah 68 4 192 1 Idols 96 5 274 1 115 4 331 1 Jehovah 83 18 239 2 If ye will 95 7 272 1 Image 73 20 208 2 Imagine mischief 62 3 179 1 substance yet Imperfect 139 16 384 2 Inclosed 17 10 51 2 22 16 73 2 Inditing 45 1 135 1 my Infirmity 77 10 219 2 Inhabitest 22 4 72 1 Inheritance 78 55 226 2 Iniquity 18 23 58 1 31 10 96 1 former Iniquities 79 8 228 1 Inlarge my heart 119 32 352 1 Instructed 2 10 10 1 16 7 47 1 Instrument of ten strings 33 2 91 1 Integrity 25 21 81 2 Intended evil 21 11 68 1 Inward parts 51 6 157 2 exceeding Joy 43 4 130 1 sacrifices of Joy 27 6 85 1 be Joyfull 98 8 279 2 Joyfull sound 89 15 255 1 out of Joynt 22 14 73 1 laid in Irons 105 18 300 2 Ishmaelites 83 6 237 2 Issues from death 68 20 134 1 Judge 75 7 214 2 135 14 376 1 their Judges 141 6 389 1 when thou Judgest 51 4 153 1 executed Judgment 106 30 308 1 good Judgment 119 66 353 2 thrones of Judgment 122 5 361 2 coles of Juniper 120 4 358 2 Justice 89 14 255 1 doe Justice 82 3 235 2 K Kadesh 29 8 90 1 Keep 119 1 350 1 shalt keep them 12 7 39 1 Kiss the son 2 12 11 1 I Know it not 35 15 108 1 Knewest my path 142 3 390 1 let him be Known 79 10 228 2 L to Labour 144 14 394 1 Lamp 132 17 373 2 Law-giver 60 7 177 1 Leanness 106 15 306 2 Leannoth 88 Tit. 249 1 Leap 68 16 194 1 Leaped 18 29 58 1 Leave not 141 8 389 2 Lebanon 29 6 89 2 Lest if thou 28 1 87 1 Let me not wander 119 10 351 1 Let the words 19 14 64 2 Let them 35 4 107 1 Leviathan 74 14 211 2 104 26 296 1 their Life 78 50 226 1 in this Life 17 14 53 1 Lift up 4 6 17 2 102 10 287 2 Lift up thy feet 74 3 210 1 Lift up your heads 24 7 77 2 my hands will I Lift up 119 48 353 1 Lift up his soul 24 4 77 1 Lifted up his hand 106 26 308 1 Light 97 11 278 2 the Light 74 16 212 2 Light
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
the trouble to mortifie his own unruly appetites is soon overrun and laid waste by them All these sorts of misery though he expects them not but in confidence of safety goes on in his idle slothfull course will when he little thinks of it knock at his door as a traveller or way-goer to an host that knows nothing of his coming and when it comes it comes with a vengeance there is no way of resisting and as little of supporting it This traveller is stout and armed and will force his entrance and lay all waste where he enters 12. A naughty person a wicked man walketh with a froward mouth Paraphrase 12. Among other most noxious effects of idleness and unprofitableness one deserves to be taken notice of and most carefully avoided that of whispering and backbiting calumniating and detracting labouring nothing so much as to deprave and defame the actions of other men This is an eminent fruit of sloth and wickedness combin'd together and a most diabolical sin 13. He winketh with his eyes he speaketh with his feet and teacheth with his fingers Paraphrase 13. Such an one when he hath nothing of weight to say against a man will by significative gestures of all sorts give intimations of some grand matters and so perswade others without laying any particular to his charge that he is a most pestilent fellow 14. Frowardness is in his heart he deviseth mischief continually he soweth discord Paraphrase 14. His thoughts which have no good business to take them up are continually imployed in projecting what mischief he may doe and are never more gratefully busied than when he is a causing debate among neighbours One such person in a City is enough to embroil the whole and put it into a tumult 15. Therefore shall his calamity come suddenly suddenly shall he be broken without remedy Paraphrase 15. And as to idle persons v. 11. so to this above all a proportionable vengeance is to be expected He that is of this temper seldom fails to be met with in his kind to fall unexpectedly by some secret hand parallel to the secrecy of his detracting whispering humour and when he falls he can never be recovered again he perishes unpitied unregarded 16. These six things doth the Lord hate yea seven are an abomination to him 17. A proud look a lying tongue and hands that shed innocent blood 18. An heart that deviseth wicked imaginations feet that be swift in running to mischief 19. A false witness that speaketh lies and him that soweth discord among brethren Paraphrase 16 17 18 19. And there is all reason for this for as there be seven sins which be very hatefull to God so this is a compound of five if not of all seven of them The seven are these 1. pride or haughtiness 2. lying or fraudulence 3. guilt of blood 4. malice or projecting of evil 5. a pleasure in mischieving any 6. false witness or calumny 7. causing of discord or debates among those that live friendly together Of these the second the fourth the fifth the sixth and seventh are evidently in this of the detractour or calumniatour see v. 12 14. And that pride is the root of it and blood-guiltiness the effect of it cannot be doubted the pride and high opinion of our selves and desire to be esteemed above all constantly inciting us to defame others and the debates and discord which are caused by back-biting ending generally in feuds and the bloodiest murthers And this is a competent indication how odious this sin is and how punishable in the sight of God 20. My son keep thy father's commandment and forsake not the law of thy mother 21. Bind them continually upon thy heart and tie them about thy neck 22. When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 23. For the commandment is a lamp and the law is light and reproofs of instruction are the way of life 24. To keep thee from the evil woman from the flattery of the tongue of a strange woman Paraphrase 20 21 22 23 24. In the next place a principal caution there is for all young men of which they are to take an extraordinary care 'T is that which all parents timely warn their children of and it concerns them to lay it up and never forget it to carry it continually about with them as the Jews do their Phylacteries that it may be a perpetual memorative never out of their sight If they doe so they will have the comfort and benefit of it at home and abroad sleeping and waking in all the varieties of their life they will see and discern that timely which they that discern not run into all the most noxious and ruinous courses And what is this so important a caution thus pompously introduced Why onely this that thou be sure to keep thee from that horrible sin of fornication or adultery and not suffer thy self by whatsoever flatteries and deceits by soft and fair speeches the common address of whores to be seduced and ensnared in it 25. Lust not after her beauty in thine heart neither let her take thee with her eye-lids 26. For by means of a whorish woman a man is brought to a piece of bread and the adulteress will hunt for the precious life Paraphrase 25 26. Whatever allurement is in her beauty that may warm and attract thy love whatever invitation in her behaviour and amiableness of her looks or address thou art most nearly concerned to guard and fortifie thy self that thou beest not captivated thereby that thou permit not any unclean desire to kindle so much as in thine heart for as that is adultery in the eyes of that God that requires purity of the heart as well as actions see Matt. 5.8 28. so most sad and dismall are the effects of this passion as by many thousand examples hath been evidenced both in relation to mens estates and also their lives Many great estates have been utterly ruin'd and brought to the smallest pittance by that sin and many bodies have been exhausted and brought to noisome diseases and untimely death the very life and soul and whatsoever is most precious is the prey that this vulture gorges herself on 27. Can a man take fire in his bosome and his clothes not be burnt 28. Can one go on hot coals and his feet not be burnt 29. So he that goeth in to his neighbour's wife whosoever toucheth her shall not be innocent Paraphrase 27 28 29. It is as imaginable that a man shall put fire in his bosome or walk upon live coals and receive no harm from them either to his garments or his flesh as that a man shall adventure on this sin of adultery and not exhaust and ruine himself by that course A fire in his bones and a wasting to his estate are the regular natural inevitable attendants of this sin But that is not all The wrath
dissipates as Psal 1.4 the chaff which the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scattereth dissipates which the LXXII render in sense not literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall destroy but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall distract catch away or dissipate But it is to be remembred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus est any event but it is used onely for ill ones calamities mischiefs and those either in act or thought So that place Psal 52.7 our vulgar reads in his wickedness so Psal 38.13 they talked of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischiefs Psal 91.3 the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render noysome or noxious pestilence So Prov. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naughty tongue a tongue of mischiefs and Prov. 19.13 a foolish son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamities to his Father so Mich. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief or wickedness of his soul we render mischievous desire And if this be the notion here then the place will best be rendred he dissipateth or brings to nought the mischievous either enterprises or purposes of the wicked viz. those which are aimed against the righteous man in the former part of the verse whom God hath promised to defend from want and distress and so will defend from the mischievous designs of wicked men which if not dissipated and defeated would bring that distress upon him Thus the vulgar renders it Insidias impiorum subvertet shall subvert the treacheries i. e. mischievous designs of the wicked and so the learned Castalio impiorum noxas repellet he shall repell the mischiefs or injuries of the wicked and so the Interlinear praevitatem impiorum expellet shall expell or drive away i. e. dissipate scatter the pravity of the wicked V. 4. Slack hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudavit in Piel is ambiguous It signifies deceit and it signifies sloth which is a kind of deceit the slothfull servant robbing his master of that labour which is due to him and the slothfull man deceiving himself of that which he might gain by his diligence The Interpreter of the Chaldee renders the paraphrase here in the notion of fraud for when they thus render the passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders it paupertas attenuat virum dolosum poverty depresses attenuates a deceitfull man And in that sense it is certainly taken Psal 120.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull tongue and so Mich. 6.12 and thus it well agrees with the words immediately foregoing the Lord dissipates whether the substance or the mischiefs of the wicked But if we look on the use of the word elsewhere in this book it will encline us to the latter sense for so what is said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 27. that he rosteth not that which is caught in hunting must needs belong to sloth and not to deceit and so the other part of the period exacts the substance of the diligent c. the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull and the Chaldee that there reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by their Interpreter rendred vir dolosus a deceitfull man though I suppose their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Latin nebulo may signifie a slothfull man as well as a knave So v. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slothfull hand that shall be tributary is opposed to the hand of the diligent or sedulous and though there again the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull yet the Latin which after them reads fraudulentus fraudulent v. 27. reads both there and here manus remissa the slothfull or cowardly hand parallel to which is our rendring of slack hand So also Jer. 48.10 cursed is he that doth work the work of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in negligence or sloth i. e. negligently The onely remaining difficulty is what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies for although the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make and so the rendring be obvious the slothfull hand makes poor or causeth poverty yet there is another notion of that verb all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depress or oppress so Zeph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it I will undo them that afflict thee and in this the Chaldee and LXXII and Syriack agree to understand it the Chaldee as was said render the whole passage poverty attenuates or depresses the whether deceitfull or slothfull man and the LXXII leaving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrendred reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poverty humbleth a man and so the Syriack also And so this will be the most probable rendring poverty depresseth the slothfull hand but the hand of the sedulous enricheth V. 6. Violence covereth the mouth of the wicked The words in the Hebrew are ambiguous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative case it must then be rendred the mouth of the wicked shall hide or cover mischief or violence if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative then our English from the vulgar Latin hath duly rendred it But the truth is all other Ancient Interpreters have taken the former way the Chaldee and Syriack have put it into words free from that ambiguity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Syriack with the mouth of the wicked rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impiety say the Syriack is covered And to this sense the LXXII may well be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the wicked shall hide untimely grief reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nominative case though v. 11. where the same passage is again found they render it in the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction shall cover the mouth of the wicked So the Interlinear os impiorum operiet injuriam the mouth of the wicked shall cover injury and the learned Castalio impiorum os tegit inhumanitatem the mouth of the wicked covers inhumanity And to this rendring there is no reason why we should not adhere the opposition betwixt this and the former part which is the onely appearance of pretence for the other being very commodious in this rendring thus blessings are upon the head of the just all men pour out their prayers to God for benedictions upon him which accordingly from God fall in abundance upon his head but the mouth of the wicked calumniators cursers contumelious persons covereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence whether we take it in the active or passive sense in the active 't is evidently true for the end of every calumniator is the wronging of others that design of violence is covered or hid in his foul mouth but that comes not so home to the opposition unless we add to it the passive sense all mischief and sorrow to the calumniator himself his calumniating speaking evil or cursing of others
made a most excellent sanctified use of these Times I confess I am glad to see such quarrels glad that any thing can allay that mad passion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidor calls it that fury of love and doting on our earthern Gods glad that they that have been so long tormented in their own Gallies suo calculo damnati ad metalla by their own tyrannical covetous minds condemn'd to that old Roman punishment a digging and hewing in the Minerals for ever are by the bounty of these ill Times return'd from their thraldom their captivity before their year of Jubilee expell'd from these Gallies banish'd out of this Inquisition glad that the World 's forsaking of us can work any degree of cure on our fits of spleen our hypochondriack passions to the World 'T is possible that the man thus dispossest of his old Familiar may at length have hospitable thoughts for some nobler guests that the ill usage from the Harlot may bring the Spouse into favour again that the sense of the ill Master that we have drudg'd under so long may make us seek out some more gainful service that the unprosperousness of the arm of flesh the several failings of the Second causes which we have idolized so often the many delusions and ill successes we meet with in the world may make some forsake those Atheistical colours and bring in Proselytes to Heaven and so this contempt of the World may be a piece of prooemial piety an usher or Baptist to repentance but till it be thus improv'd and built upon till this excellent piece of Philosophy be as Clemens saith of the Pagan School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized by that Baptist christianiz'd by the addition of Repentance till the thorns that are now in the flesh enter to the pricking and wounding of the heart to the letting out all worldly trusts and aiery hopes out of it till he that is fallen out with this world and his Aegyptian Master there come with him in the Gospel unto Christ in quest after the blessed heavenly Master running and kneeling and asking Good Master what shall I do to get my portion in another World and pursue Christ's directions to the utmost in that design that contemner of the World must still know he hath not yet taken out the Baptist's Copy not made such use of the Doctrine of the Rod as is expected from him he is not yet advanced so far as to John's Baptism to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the so much as almost a Christian which the Baptist could have made him O then let him go on to the perfection of the Text not satisfie himself with that use of it In another perhaps the complexion of the Times have had a yet nobler influence inspired him with a perfect valour an athletick habit of Soul a contempt of Life it self brought him to a dreadless approach of that supreme terrour and that not only the martial man whose calling is to heard that Lion but even the soft Courtier who had imbibed no such bold principles 't is now no news to hear Death kindly treated We can think of Death as of a Preferment of the Grave as one of the greatest Dignities in the Church and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bless this enemy when we have not so much meekness or charity for any other count them happiest and blessedest that come earliest to it each discontented Jonah hath his Take I beseech thee my life from me the whole Kingdom is become wilderness a many prickly Juniper-trees scattered every where in that wilderness and an Eliah sate down under every one of those Juniper-trees a sighing cut his request for himself that he may die It is enough now O Lord take away my life and I see this passeth with some for a special piety and mortification which let me tell you considered aright is an act of the sullenest Atheism a fellonious intent against themselves which because like Saul they are too cowardly to execute with their own hands God must supply the Armour-bearer's place be call'd in to do it for them But I am not so uncharitable to think that all our thoughts of kindness to death are the congelation of such black melancholick vapours 't is I hope in some an obedience to Plato's precept the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the endeavouring to behave ones self comely in whatever fortune a Christian submission to God's will in either of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way soever the oeconomy of providence disposes us even as far as to death it self no hatred or satiety of Life but an indifference to either lot the hating Life only as we are commanded to hate our Parents not with an absolute but comparative hatred the denotation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only chusing the rest preferring the dormitory the being asleep in Christ in Paradise with Christ rather than to be in those uneasie postures laborious marches that an Hell on earth provides for us And then I shall commend your righteous judgment but yet still not flatter you that this is a sufficient Use of this Baptist's Sermon of the present impendency of God's punishments Thou may'st not only be content but wish to die and be with Christ which is far better more desirable even to the carnal man most gladly exchange the torments of a brittle life for the joys of an Eternity and yet not have deposited the lusts and basenesses of this nauseated life the former is but an act of the Judicative faculty a conclusion that such premisses once considered cannot chuse but extort from us but the other is an act of the Will which is not so easily brought to perform its duty to mortifie the flesh with the affections and lusts the work of Repentance here required of us And I beseech you let us not be too confident that we have performed our task though we could resolve to be content nay glad to die with Christ for so you know Peter could do and deny and blaspheme him after it unless we have that second Martyrdom that Cyprian or some body in his disguise hath wrote a Book of that vital Martyrdom of our exemplary saintly penitent lives to improve and consummate t'other and so still we are not got so far as Repentance we require more storms more thunderbolts more rouzing tempests more pressing calamities yet to drive us thither A third sort may have arrived to a third and greater degree of proficiency yet in the School of Judgments to a resolution and practice of Patience under God's hand how heavy soever it prove and yet let me tell you come short of Repentance still for I beseech you observe there is a double submission unto God to his will and to his wisdom that to his will reveal'd as well as secret reveal'd for the duties secret for the sufferings of this life the first in an active the second in
〈◊〉 〈◊〉 〈◊〉 those abominable Gentile impurities the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unnatural excrescencies of lust which the rest of his idolatrous Countrey-men had long been guilty of and which brought that fire and brimstone from heaven before his eyes upon some of them Abraham it seems resolv'd and vow'd against those heathen abominations covenanted with God a life of Purity and to that end a going out of that polluted Country then seal'd this Covenant to God as the custom of the Eastern Nations was in leagues and bargains seal'd it with blood and see what an obligation this proves to God not only to call him and account him a friend of God to style himself by him as he doth here by Bethel I am the God of Abraham through the whole Book of God but the obligation goes higher upon God it prevails so far that he comes down himself and assumes flesh on purpose to seal back the counterpart of that indenture to Abraham in blood also and in that that he is his shield and an exceeding great reward to all that shall but resemble him to the end of the world in that faithful coming that vow'd resolution of obedience to his commands The short of it is these resolutions and vows if they be sincere not the light transient gleam the sighs only that we are so ill or wishes that we were better but the volunt as firma rata the ratified radicated firm purpose of new life even before it grow to that perfection as to bring forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worthy meet proportionable fruits of such change are instantly accepted and rewarded by God with pardon of sin and justification and so God is the God of Bethel hath a particular respect to these vows and resolutions at the very making of them and that was the first thing And so again secondly for the prospering them when they are made He that gives himself up to God becomes by that act his Pupil his Client part of his charge and Family an Orphan laid at his gates that he is bound to provide for engaged by that application if once accepted to be his Patron-guardian as among the Romans he that answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Clients calling him Father is supposed to adopt undertakes the protection of the Haeredipeta obliges himself to the office and real duty of a Father And I remember the story of the Campanians that could not get any aid from the Romans against a puissant enemy they solemnly came and deliver'd themselves up into the Romans hands by way of surrender that by that policy they might oblige the Romans to defend them and espouse their cause with a si nostra tueri non vultis at vestra defendetis if you will not lend us your help preserve our region yet now we are your own you are obliged to do it quicquid passuri sumus dedititii vestri patientur whatsoever from henceforth we suffer it will be suffer'd by your Clients and Subjects and so certainly the resigning our selves up into God's hands the penitent sober resolution of The Lord shall be my Lord giving our selves up not as Confederates but Subjects to be ruled as well as to be aided by him no such way in the world as that to engage God's protecting and prospering hand to extort his care and watchfulness over us He that comes out but resolutely into the field to fight God's battels against the common Enemy God and the Angels of Heaven are ready to furnish and fortifie that man Resolution it self courage but upon its own score is able to break through most difficulties and the want of that is the betraying of most Souls that come into Satan's power But then over and above the prospering influence of Heaven that is still ready to assist such Champions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII puts in into the last verse of the 17. of Exod. the secret invisible hand by which God will assist the cordial Joshua and have war against Amalek for ever fight with him as long as Joshua fights the co-operation of the spirit of God with all that set resolutely about such enterprises of valour his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a sure fountain of relief and assistance to such resolutions Do but try God and your own Souls in this particular for the vanquishing of any sin that your nature and temper is most inclin'd to Take but the method of this Text Come into God's presence resolve sadly and advisedly in that Bethel never to yield to that sin again resolve not only on the end but the means also that are proper to lead thither foresee and vow the same resistance to the pleasant bait that to the barbed hook under it to the fair temptation that to the horrid sin it self and then those weapons that may be useful for the resistance the fasting and the watching that are proper to the exorcising that kind of devil be sure to carry out into the field with thee and in every motion of the battel let the Moses as well as the Joshuah's hands be held up the sword of the Lord with that of Gideon implore and importune that help of God's which hath given thee to will to resolve that he will continue his interposition and give thee to do also that having begun the good work in thee he will not lose the pledge but go on also to perfect it And whenever thou art next tempted to that sin recal and remember this resolution of thine bid that very remembrance of thine stand by on thy guard and if you please by that token that this day I advised you to do so and withal consider the temptation that it is an express come just from Satan that sworn enemy of Souls against which in God's presence the first time thou ever cam'st into the Church thou didst thus vow and profess open defiance and hostility that this disguised Fiend shakes a chain in Hell be his address to thee never so formal and is now come on purpose to supplant or surprise thy constancy to see whether thou considerest thy reputation with God or no whether thou makest scruple of breaking vows and resolutions and then in stead of treating with that sin cry out to God to defend thee against it either to give strength or remove the temptation and deal honestly and sincerely with thine own Soul betray not those helps that God thus gives thee in this exigence and then come and tell me how it hath prov'd with thee In the mean time till thou hast made this experiment be not too querulous of thine own weakness or the irresistableness of sin Believe it a few such sober trials and practisings upon anger lust and the like and the benefit that would infallibly redound from thence might bring the ancient Church-order of Episcopal Confirmation into fashion and credit again which had it but its
principle of action and practice they must open to him as the Tulip to the rising Sun or as the everlasting dores to that King of glory give him an alacrious hospitable reception as the friend to the friend as the diseased to the Physician deliver themselves up most willing Patients to all his blessing warming influences to all his medicinable saving methods that he may sanctifie and reform bless and turn live and reign in our hearts by faith and prove a Shlloh in the Criticks notion of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortunatus est the work of the Lord for which he raised him thrive and prosper in his hands We must rise with Christ as well as die with him doe as the bodies of the Saints that slept Mat. 28.53 arise and come out of our graves of sin go into the holy City and appear to many Our resurgere must be attended with an ire an ire of obedience Go and he goeth an ire of motion too an active stirring vital life not sit only or creep but go and walk and run the way of Gods commandments and then 2. we must have a term for that motion a matter for that obedience an ubi for that ire and that civitatem sanctam 1. the City and then the holy the life of the man the Citizen the Common-wealths man risen with Christ in every of these capacities and then the sanctam a superaddition of all sanctity of all that 's Christian and in all these notions we must ire and praire go before as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so do that great act of charity attract others after us by exemplary lightsom actions apparere multis conduct the stray multitude to heaven That this is the benefit of Christs resurrection and that there is no faith or belief in this article to be counted of but that is thus improv'd thus evidenced is the special thing that I meant to perswade you from these words which I shall endeavour to do by reserving the remainder of the time for the third and last particular the interpretation of this Priestly office of Christ to which the resurrection instal'd him or wherein this blessing consists In turning c. For the equal dealing with which I conceive my self obliged to shew you these three things 1. What is meant by turning away every one from his iniquities 2. What the dependence is betwixt this and the resurrection of Christ 3. How this turning is an interpretation of blessing God having raised up his son Jesus sent him to bless us in turning c. For the first every syllable will be a hint of direction for this matter 1. Turn that one syllable is the best description of the great saving grace of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athanasius's phrase the inverting the transposing or the turning of the soul and less than that wâ—â—â— not prove sufficient humbling and confessing and grieving and hating will not serve the turn these are but initial preparatives to that last hand but dull lines but liveless monagrams which that vital pencil in this Text that of turning must fill up The want of this one accomplishment is the ruining of all makes that vast Chasm as wide as that betwixt Dives and Abrahams bosom the sorrowing confessing self-hating if unreformed sinner may fry in Hell when none but the returning Prodigal can find admission to Heaven and that for the turning The manner of which will be worth the observing also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is common to Christ and us but in a different power and sense he by way of efficience we of non-resistance active in Christ and but neutral in us he to turn us and then we to turn not to resist that power of his grace not to go on when he turns So in other phrases of Scripture he to draw and then we to run after him God to work in us both to will and to do and then we to work out our own salvation he to knock and we to open he to rouze the sleeper and we to awake and rise from the dead we to obey his grace but his grace most necessary thus to turn us or yet more plainly Christ to use all the means of turning us that can belong to God dealing with reasonable creatures and such as he means to crown or punish his call his promise his threats his grace preventing exciting assisting in a word all but violence and coaction which is destructive of all judgment to come and we not to resist to grieve to quench those blessing methods to turn when he will have us turn Then every one of you the extent of that grace consequent to that resurrection He is gone up on high hath led captivity captive and gave gifts unto men men indefinitely there and all flesh in the other prophecy I will pour out my spirit on all flesh and here every one of you i. e. primarily every one of you Jewes unto you first in the beginning of the Verse but then from them diffusively to all others The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 hath appeared unto all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. taking them all into the school of discipline teaching them to live soberly and justly and piously in this world and again every one this turning is indispensably necessary and therefore to every self flatterer O be not deceived c. and bring forth fruit c. and think not to say within your selves We have Abraham c. There is no dispensation for Abrahams Children for the elect for men of such and such perswasions no special priviledge for Favourites no Postern-gate or back stairs for some choice privado's all their prerogative is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earlier grace or more grace and consequently so much the more obligation but then except you repent and return you shall all perish 3. From his iniquities Iniquities first and then his Iniquities not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every legal breach or declination the resurrection and grace of Christ will not thus return us to a Paradise on earth will not thus sublime us quite out of our frail sinner-state till our mortality be swallowed up with life but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villanies and wickednesses of the carnal man the wasting acts and noisome habits of an unsanctified life from these Christ died and rose that he might turn us There is not a more noxious mistake a more fatal piece of Stoicism amongst Christians than not to observe the different degrees and elevations of sin one of the first another of the second magnitude one ignis fatuus or false star differing from another in dishonour though not in glory some spots that are spots of sons that by a general repentance without particular victory over them by an habitual resolution to amend all that is amiss without actual getting out of these frailties are capable of Gods mercy in Christ reconcileable with a regenerate
dumb act of revocation bequeaths his soul to God and his Executor must see it paid among other Legacies and all this passes for legal in the Court and none of the Canons against the ancient Clinici can be heard against them The greatest wound to duty that ever yet it met with among Christians Thus do our vain phansies and vainer hopes joyn to supplant duty and good works and dismiss them out of the Church and if all or any of this be Orthodox Divinity then sure the duty of alms-giving will prove a suspected phrase haeretici characteris of an heretical stamp and then I am fallen on a thankless argument which yet I must not retract or repent of but in the name of God and S. Paul in this way that these men call heresie beseech and conjure you to worship the God of your Fathers For this purpose shall I make my address to you in Daniels words Dan. 4.27 Break off your sins by righteousness and your iniquities by shewing mercy to the poor righteousness and mercy the two degrees of alms-giving that I told you I hope that will not be suspected when he speaks it Shall I tell you what duty is what is now required of a Christian and that in the Prophet Micah's phrase Mic. 6.8 And now what doth the Lord thy God require of thee but to do justice and to love mercy and to walk humbly with thy God justice and mercy the two degrees of alms-giving again that I told you of and I hope it will not prove offensive when he speaks it Shall I tell you of a new religion and yet that a pure one and the same an old religion and yet that an undefiled for so the beloved disciple calls this duty of charity a new Commandment and an old Commandment 1 Joh. 2. it shall be in S. James his words Jam. 1.27 Pure religion and undefiled before God and the Father is this to visit the fatherless and widow in their affliction and to keep himself unspotted from the world Shall I tell you in one word that though heaven be given us freely yet alms-giving is the consideration mentioned in the conveyance that men are acknowledged the blessed of God and called to heaven upon the performance of this duty that although it pretend not to any merit either ex congruo or condigno yet 't is a duâ—y most acceptable in the sight of God that alms-giving is mentioned when assurance is left out charity crown'd when confidence is rejected I love not to be either magisterial or quarrelsom but to speak the words of truth and sobriety to learn and if it be possible to have peace with all men only give me leave to read you a few words that S. Matthew transcribed from the mouth of Christ Mat. 25.35 Then shall the King say to him on his right hand who should the King be but Christ himself Come ye blessed of my Father receive the Kingdom prepared for you from the foundation of the world For I was an hungred and ye gave me meat Tell me in the name of truth and peace who now were they for whom the Kingdom was prepared from the foundation of the world who were there the objects of that great dooms-day election his Venite benedicti If Christ do not tell you neither do I the Text is of age let it speak for it self For I was an hungred and ye gave me meat If all this will justifie the doctrine and make this Text Christian perswade your judgments that charity may be the Queen of heaven maxima autem harum charitas the greatest of these is charity without affront or injury done to any other grace I hope it will be seasonable for your practice also as it hath been for your meditation become your hands as well as it doth now your ears And to infuse some life some alacriousness into you for that purpose I shall descend to the more sensitive quickning enlivening part of this Text the benefit arising from the performance of this duty Dicas coram Domino then thou shalt or mayest say before the Lord thy God And in that I promised you two things 1. To shew you in thesi that confidence or claiming any thing at Gods hands must take its rise from duty in performance 2. In hypothesi to give you the connexion betwixt this confidence and this performance claiming of temporal plenty upon giving of alms 1. In thesi That confidence or claiming any thing at Gods hands must take its rise from duty in performance If there be any doubt of the truth of this I shall give you but one ground of proof which I think will be demonstrative and 't is that that will easily be understood I am sure I hope as easily consented to that all the promises of God even of Christ in the Gospel are conditional promises not personal for the Law descends not to particular persons and in this the Gospel is a Law too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith nor absolute as that signifies irrespective or exclusive of qualifications or demeanure for that is all one with personal and if either of those were true then should Christ be what he renounces a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accepter of persons and individual Entities and so the mercies of heaven belong to Saul the Persecutor as truly as Paul the Apostle Saul the injurious as Paul the abundant labourer Saul the blasphemer as Paul the Martyr It remains then that they be conditional promises and so they are explicitly for the most part the condition named and specified 2 Cor. 6.17 Come out and be you separate and touch not the unholy thing a the condition you see set foremost in the Indenture and then I will receive you and therefore most logically infers the Apostle in the next words the beginning of c. 7. Having therefore these promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Had the Promises been of any other sort but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these i. e. conditional Promises the Apostles illation of so much duty cleansing and perfecting had been utterly unconclusive if not impertinent So Rom. 8.28 All things work together for good to whom to them that love God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are called according to purpose the word called a noun in that place not a participle noting a real not only intentional passion those that are wrought upon by Gods call and are now in the catalogue of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lovers of God and that is the condition in the subject and then to them that are thus qualified belongs that chain of mercies predestination vocation to a conformity with Christ justification glorification immediately ensuing You see the proof of my ground by a taste or two Now what condition this is that is thus prefix'd to Gospel-promises that is not obscure neither Not absolute exact never sinning
the Sabbatical year which you know were to be left to the poor And again that there are four seasons wherein the plague was wont to rage especially in the fourth year upon the non-payment of the poor mans tithe the third year on the seventh upon the like default in the sixth in the end of the seventh upon default concerning the seventh years fruits that were to be free and common and the last yearly in the close of the feast of tabernacles upon the robbing of the poor of those gifts that at that time were left unto them the gleanings of the harvest and vintage the corners of the field the fallings c. Add to this one place more of Rabbi Bechai Though saith he it be unlawful to prove or tempt the Lord for man must not say I will perform such a commandment to the end I may prosper in riches yet Mal. 3.10 and Prov. 3.10 there is an exception for payment of tithes and works of mercy intimating that on the performance of this duty we may expect even miracles to make us rich and set to that performance on contemplation and confidence of that promise And 't is strange that we Christians should find more difficulty in believing this than the griping reprobated Jews strange that all those books of Scripture should be grown Apocryphal just since the minute that I cited those testimonies out of them This I am resolved on 't is wan◠of belief and nothing else that keeps men from the practice of this duty whatsoever 't is in other sins we may believe aright and yet do contrary our understanding hath not such a controuling power over the Will as some imagine yet in this particular this cannot be pretended Could this one mountain be removed the lessening of our wealth that alms-giving is accused of could this one scandal to flesh and blood be kick'd out of the way there is no other devil would take the unmerciful mans part no other temptation molest the alms-giver And how unjust a thing this is how quite contrary to the practice at all other Sermons I appeal to your selves At other times the doctrine raised from any Scripture is easily digested but all the demurr is about the practical inference but here when all is done the truth of the doctrine still that we shall not be the poorer for alms-giving is that that can never go down with us lyes still crude unconcocted in our stomachs A strange prepossession of worldly hearts a petitio principii that no artist would indure from us I must not be so unchristian whatsoever you mean to be as to think there is need of any farther demonstration of it after so many plain places of Scripture have been produced Let me only tell you that you have no more evidence for the truth of Christs coming into the world for all the fundamentals of your faith on which you are content your salvation should depend than such as I have given you for your security in this point Do not now make a mockery at this doctrine and either with the Jew in Cedrenus or the Christian in Palladius throw away all you have at one largess to see whether God will gather it up for you again but set soberly and solemnly about the duty in the fear of God and compliance with his will and in bowels of compassion to thy poor brethren that stand in need of thy comfort those Emeralds and Jacinths that Macarius perswaded the rich virgin to lay out her wealth upon and this out of no other insidious or vain-glorious but the one pure Christian forementioned design and put it to the venture if God ever suffer thee to want what thou hast thus bestowed Dorotheus hath excellently stated this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are saith he that give alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their farms may prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God blesseth and prospers their farms There be that do it for the good success of their voyage and God prospers their voyage some for their children and God preserves their children yea and some to get praise and God affords them that and frustrates none in the merchandise he design'd to traffick for but gives every one that which he aimed at in this liberality But then all these traffickers must not be so unconscionable as to look for any arrear of farther reward when they are thus paid at present they must remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no depositum behind laid up with God for them and therefore it is necessary for a Christian to propose to himself more ingenuous designs to do what he doth in obedience to and out of a pure love of God and then there is more than all these even a kingdom prepared for him Matt. 25. I must draw to a conclusion and I cannot do it more seasonably more to recapitulate and inforce all that hath been said than in the words of Malachy c. 3.10 Bring you all the tithes into the storehouse no doubt but this comprehends the duty in the text the compleveris anno tertio the poor mans tithing that there may be meat in my house and prove me now herewith saith the Lord of hosts if I will not open you the windows of heaven and pour you out a blessing that there shall not be room enough to receive it If this will not open the misers hand unshrivel the worldlings heart I cannot invent an engine cunning or strong enough to do it Thou that hast tired and harass'd out thy spirits in an improsperous successess pursuit of riches digged and drudged in the mines thy soul as well as thou and all the production of thy patience and industry crumbled and mouldered away betwixt thy fingers thou that wouldest fain be rich and canst not get Plutus to be so kind to thee art willing to give Satan his own asking thy prostraveris for his totum hoc to go down to hell for that merchandise and yet art not able to compass it let me direct thee to a more probable course of obtaining thy designs to a more thriving trade a more successful voyage not all the devotions thou daily numbrest to the Devil or good fortune not all the inventions and engines and stratagems of covetousness managed by the most practised worldling can ever tend so much to the securing thee of abundance in this life as this one compleveris of the text the payment of the poor mans tithing And then suffer thy self for once to be disabused give over the worldlings way with a hâc non successit reform this error of good husbandry this mistake of frugality this heresie of the worldling and come to this new Ensurers office erected by God himself prove and try if God do not open thee the windows of heaven Shall I add for the conclusion of all the mention of that poor unconsidered merchandise the treasures of heaven after all this wealth is at an end the
spring before we die that we would but answer those invitations of mercy those desires of God that we should live with an inclination with a breath with a sigh toward Heaven Briefly If there be any strong violent boisterous Devil within us that keeps possession of our hearts against God if the lower sensual part of our Soul if an habit of sin i. e. a combination or legion of Devils will not be over-topped by reason or grace in our hearts if a major part of our carnal faculties be still canvasing for Hell if for all our endeavors and pains it may appear to us that this kind of evil spirit will not be cast out save only by Fasting and Prayer Then have we yet that remedy left First To fast and pine and keep him weak within by denying him all foreign fresh Provision all new occasions of sin and the like and so to block and in time starve him up And then secondly To pray that God will second and fortifie our endeavors that he will force and rend and ravish this carnal Devil out of us that he will subdue our wills to his will that he will prepare and make ready life for us and us for life that he will prevent us by his grace here and accomplish us with his glory hereafter Now to him c. SERMON VII JER V. 2 Though they say the Lord liveth surely they swear falsely NOT to waste any time or breath or which men in this delicate and effeminate Age are wont to be most sparing and thrifty of any part of your precious patience unprofitably but briefly to give you a guess whither our discourse is like to lead you we will severally lay down and sort to your view every word of the Text single and so we may gather them up again and apply them to their natural proper purposes First then the particle Though in the front and surely in the body of the Text are but bands and junctures to keep all together into one proposition Secondly the Pronoun They in each place is in the letter the Jews in application present Christians and being indefinite might seem to be of the same extent in both places did not the matter alter it and make it universal in the former and particular in the latter for Artists say that an indefinite sign where the matter is necessary is equivalent to an universal where but contingent to a particular Now to say the Lord liveth was and is necessary though not by any Logical yet by a Political necessity the Government and humane Laws under which then the Jews and now we Christians live require this profession necessarily at our hands but to swear falsly not to perform what before they profest is materia contingens a matter of no necessity but free will and choice that no humane Law can see into and therefore we must not interpret by the rules of Art or Charity that all were perjur'd but some only though 't is probable a major part and as we may guess by the first verse of this Chapter well nigh all of them Thirdly to say is openly to make profession and that very resolutely and boldly that none may dare to distrust it nay with an Oath to confirm it to jealous opinions as appears by the latter words They swear falsly while they do but say and Jer. iv 2 Thou shalt swear the Lord liveth c. Fourthly the Lord i. e. both in Christianity and Orthodox Judaism the whole Trinity Fifthly Liveth i. e. by way of Excellency hath a life of his own independent and eternal and in respect of us is the Fountain of all Life and Being that we have and not only of Life but Motion and Perfection and Happiness and Salvation and all that belongs to it In brief to say the Lord liveth is to acknowledge him in his Essence and all his Attributes contained together under that one Principle on that of life to believe whatever Moses and the Prophets then or now our Christian Faith hath made known to us of him Sixthly to falsifie and swerve from Truth becomes a farther aggravation especially in the present instance though they make mention of that God who is Yea and Amen and loves a plain veracious speech yet they swear though by loud and dreadful imprecations they bespeak him a Witness and a Judge unto the Criminal pray as devoutly for destruction for their Sin as the most sober Penitent can do for its Pardon yet are they perjur'd they swear falsly More than all this they openly renounce the Deity when they call upon him their hearts go not along with their words and professions though it be the surest truth in the World that they swear when they assert that the Lord liveth yet they are perjur'd in speaking of it though they make a fair shew of believing in the brain and from the teeth outward they never lay the truth that they are so violent for at all to their hearts or as the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vanum to no purpose 't is that they swear no man that sees how they live will give any heed to their words will imagin that they believe any such matter So now having paced over and as it were spell'd every word single there will be no difficulty for the rawest understanding to put it together and read it currently enough in this proposition Amongst the multitude of Professors of Christianity there is very little real piety very little true belief In the verse next before my Text there is an O Yes made a Proclamation nay a Hue and Cry and a hurrying about the streets if it were possible to find out but a man that were a sincere Believer and here in my Text is brought in a Non est inventus Though they say the Lord liveth a multitude of Professors indeed every where yet surely they swear falsly there is no credit to be given to their words infidelity and hypocrisie is in their hearts for all their fair believing professions they had an unfaithful rebellious heart V. 23. and the event manifested it they are departed and gone arrant Apostates in their lives by which they were to be tryed Neither say they in their hearts let us fear the Lord V. 24. whatsoever they flourished with their tongues Now for a more distinct survey of this horrible wretched truth this Heathenism of Christians and Infidelity of Believers the true ground of all false swearing and indeed of every other sin we will first examine wherein it consists secondly whence it springs the first will give you a view of its nature the second its root and growth that you may prevent it The first will serve for an ocular or Mathematical demonstration called by Artists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so the second a rational or Physical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it comes about the first to convince of the truth of it the second
Lord will fight with Amalek for ever where by the way the LXX put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will fight against Amalek as it were under hand by secret hidden strength which addition of theirs if it were inspired into the Translators as St. Augustine is of opinion all their variations from the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Canon then happily that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie some secret infusion of supernatural power into Moses his hands that there is promised answerable to that same effusion of grace to enable all the People of God in our fight with sin the spiritual Amalek by which grace Moses and the Christians have assurance to prevail And this may be ground enough for a Christian Christ hath prayed and God promised that your faith shall not fail But then all this while the story of the day will tell us on what terms this security of victory stood if so be Moses continue to hold up his hands noting 1. the power of prayer 2. of obedience 3. of perseverance and upon these terms even a Pharisee may be confident without presumption but if his hands be once let down if he remit of his Christian valour for so manus demittere signifies in Agonisticks Amalek prevails Verse 11. Just as it fared with Samson he had an inconceivable portion of strength even a ray of God's omnipotence bestowed on him but this not upon term of life but of his Nazarites vow i. e. as the LXXII render it Numb vi 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer as well as a vow and that of separating or hallowing purity and sanctity to the Lord and his vow being broken not only that of his hair but with it that of his holy obedience that piece of Divinity presently vanished and the Philistines deprived him of his eyes and life And thereupon it is observable that Numb xv 9 that which is in the Hebrew in performing a vow is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to magnifie a vow then is the vow or resolution truly great that will stand us in stead when it is performed As for all others they remain as brands and monuments of reproach to us upbraiding us of our inconstancy first then of disobedience and withal as signs to warn that God's strength is departed from us I doubt not but this strength being thus lost may return again before our death giving a plunge as it did in Samson when he pluckt the House about their ears at last Jud. xvi But this must be by the growing out of the hair again Verse 22. the renewing of his repentance and sanctity with his vow and by prayer unto God verse 28. Lord God or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember me I pray thee and strengthen me but for all this it was said before in the 19. verse his strength and in the 20. verse the Lord was departed from him And so no doubt it may from us if we have no better security for our selves than the present possession and a dream of perpetuity For though no man can excommunicate himself by one rule yet he may by another in the Canon Law that there be some faults excommunicate a man ipso facto one who hath committed them the Law excommunicates though the Judge do not you need not the application there be perhaps some sins and Devils like the Carian Scorpions which Apollonius and Antigonus mention out of Aristotle which when they strike strangers do them no great hurt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently kill their own country-men some Devils perhaps that have power to hurt only their own subjects as sins of weakness and ignorance though they are enough to condemn an unregenerate man yet we hope through the merits of Christ into whom he is ingrafted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall do little hurt to the regenerate unless it be only to keep him humble to cost him more sighs and prayers But then saith the same Apollonius there your Babylonian snakes that are quite contrary do no great hurt to their own Country-men but are present death to strangers and of this number it is to be feared may presumption prove and spiritual pride sins that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils natives ordinary habitual sinners need not much to fear but to the stranger and him that is come from far thinking himself as St. Paul was dropt out of the third Heaven and therefore far enough from the infernal country 't is to be feared I say they may do much mischief to them And therefore as Porphyry says of Plotinus in his life and that for his commendation that he was not ashamed to suck when he was eight years old but as he went to the Schools frequently diverted to his nurse so will it concern us for the getting of a consistent firm habit of soul not to give over the nurse when we are come to age and years in the spirit to account our selves babes in our virility and be perpetually a calling for the dug the sincere milk of the word of the Sacraments of the Spirit and that without any coyness or shame be we in our own conceits nay in the truth never so perfect full grown men in Christ Jesus And so much be spoken of the first point proposed the Pharisees flattering misconceit of his own estate and therein implicitely of the Christians premature deceivable perswasions of himself 1. thinking well of ones self on what grounds soever 2. overprizing of his own worth and graces 3. his opinion of the consistency and immutability of his condition without either thought of what 's past or fear of what 's to come Many other misconceits may be observed if not in the Pharisee yet in his parallel the ordinary confident Christian as 1. that God's decree of election is terminated in their particular and individual entities without any respect to their qualifications and demeanors 2. That all Christian faith is nothing but assurance a thing which I toucht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preface and can scarce forbear now I meet with it again 3. That the Gospel consists all of promises of what Christ will work in us no whit of precepts or prohibitions 4. That it is a state of ease altogether and liberty no whit of labour and subjection but the Pharisee would take it ill if we should digress thus far and make him wait for us again at our return We hasten therefore to the second part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural importance of the words and there we shall find him standing apart and thanking God only perhaps in complement his posture and language give notice of his pride the next thing to be toucht upon Pride is a vice either 1. in our natures 2. in our educations or 3. taken upon us for some ends The first is a disease of the soul which we are inclined to by nature but
for or lâ—â—e to thy ‖ cursed are they which †observed see note â— * or men of my counsel ‖ or meditate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †distils weepâ— * raise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ because thou hast dilated †observe it see note a. by way of reâ—ard ‖ observe see note ◠†watch or keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * leade or â—â—ide ‖ to thy servant thy word which is to the fearing thee †return a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ to any great degree see note b †A tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Ps 11.6 ‖ observed see note a. †besought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * troops ‖ 〈◊〉 goodness of inclination or manners †observe see note â— * gross as it were with â—at ‖ shall see me and be glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †righteouâ—ness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have depraved perverted me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or hath longed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ I have expected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Affectionately inclineth Jewish Arab. * or are â—ted ‖ Thou art for ever O Lord. †or to this day see note w. * thy judgments * I. ‖ the eâ—â—ent †that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * observe see note ◠‖ the judgments of thy righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or by 〈◊〉 of return see note â— * those that think evil ‖ observe see note a. †shall delight my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 16. and 47. * cunning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ destroyest the dross all †is in horrour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or interpose ‖ to perform to the Lord †or topaz see note on Ps 19. f. * all thy precepts even all I hate approved ‖ observe see note ◠†opening * gasped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ according to the manner toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ justice and truth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †constreined * tried in the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ observe see note ◠†watches ‖ or wearied or troubled †The beginning of thy word is truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * there is no scandal to them ‖ be for my help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †so the Syriack see note a. and R. Kimchi see note c. * a false tongue give thee or what shall it add to thee ‖ long 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Ascents see note on Psal 1â—0 ◠†from before or from the presence of the Lord. †Nigher than thy shadow at or from thy right hand Jewish Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents see note on Psal 120. a. †have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * joyned to it self together ‖ by or according to the commandment or testimony to Israel †sâ—t * speak peace of or on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †the insolent * proud oppressours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †torrent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * it had paâ—â— over our soul even swelling or proud waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Jerusalem hath hills round about her ‖ wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or pervert their * send or cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †are recovered to health * we have been made glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dry land †little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ plausira Tribulaque Trabeaeque iniquo pondere raftri Virg. Georg. 1. †of ל * or you do vainly that are hasting to rise c. ‖ when or whereas or since ‖ when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good shall be to thee in the world to come Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ They have very much or sorely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 123.3 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be plucked up * meter ‖ gathers the bandf◠†or arm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ hasteneth to the Lord from the guards in the morning the guards in the morning †to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ But †or level'd and quieted my soul * with or toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ with me as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ humility †bed-stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ even as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ that descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or in holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah ‖ from man to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †plead for * a nose bâ— there is no breath in their nostrils 〈◊〉 〈◊〉
Goodness The first verse is very distantly rendred by the LXXII Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O mighty man the benignity of God as the Chaldee rightly render it they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty for wickedness and the Syriack and Latine c. follow them in it To this they seem to have been lead by a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite contrary to mercy by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for impiety mercilessness and also reproach Lev. 20.17 it is a wicked or abominable thing By analogy with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be thought to signifie that which is to the reproach of God as indeed the killing of the Priests was and so not amiss exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the ordinary acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very fit for this place where the great mercy and benignity of God and the continuation or constancy thereof in despight of our greatest provocations Gods bounty even to enemies is very fitly opposed to Doegs unprovoked cruelty and impiety V. 4. Deceitful tongue The reading of the LXXII here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is resisted by the context and 't is not improbable to have been the error of some scribe the change being so easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vocative case to which it may be fitly said in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast loved And thus surely the Latine read it who have lingua dolosa in that case but the Syriack took it in that other and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conjunction with the antecedents and deceitful tongues and so the Arabick and Aethiopick also V. 5. Dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally from the Tabernacle not from thy dwelling place and so the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Tabernacle and though the Latine and Syriack and Arabick have added tuo thy yet neither will the Hebrew bear nor do the Chaldee acknowledge it who read by way of paraphrase he shall cause thee to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inhabiting in the place of the Schechina or Tabernacle the place of Gods presence And thus Aben-Ezra expounds the Tabernacle of the place where the Ark was And then the removing from that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulit will be best understood of the censure of Excommunication which in the last and highest degree was Schammatha delivering up the offender to the hand of heaven to be cut off himself and his posterity according to that of the Jewish Doctors who assign this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision that he that is guilty of death only himself suffers not his seed but excision reacheth both the sinner himself and his posterity as here it doth The Fifty Third Psalm TO the chief Musitian upon Mahalath Maschil A Psalm of David Paraphrase The fifty third Psalm is very little varied from the Fourteen first composed by David on occasion of the general revolt in Absoloms rebellion but now new set to the tune called Maschil which probably was the cause of the variations and accommodated to some other occasion perhaps the first captivity mentioned v. 6. and committed to the Praefect of his Musick to be sung to a Flute or some other such hollow instrument 1. The fool hath said in his heart There is no God Corrupt are they and have done abominable iniquity there is none that doth good Paraphrase 1. See Psal 14.1 2. God looked down from Heaven upon the children of men to see if there were any that did understand that did seek God Paraphrase 2. See Psal 14.2 3. Every one of them is gone back they are altogether become filthy there is none that doth good no not one Paraphrase 3. See Psal 14.3 4. Have the workers of iniquity no knowledge who eat up my people as they eat bread they have not called upon God Paraphrase 4. See Psal 14.4 5. There were they in great fear where no fear was for God hath scattered the bones of them that incamped against thee thou hast put them to shame because God hath despised them Paraphrase 5. God struck them with a sudden consternation for which there was no visible cause and so they fled and were killed in the flight God being thus pleased signally to interpose his hand for the securing of David and his disappointing and discomfiting his enemies 6. O that the salvation of Israel were come out of Sion When God bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Paraphrase 6. See Psal 14.7 Annotations on Psal LIII Tit. Mahalath What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the title of this and the 88 Psalm must be uncertain the word being not elsewhere found 'T is most probably the name of an Instrument on which the Psalm was to be sung and it may fitly be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit or iâ—cidit either from the hollowness of the instrument or farther from the holes cut in it in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used for fistula or tibia a pipe The Fifty Fourth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David when the Ziphims came and said to Saul Doth not David hide himself with us Paraphrase The fifty fourth Psalm was composed by David at a time of his great distress and seasonable deliverance afforded him by God when hiding himself in the wilderness of Ziph 1 Sam. 23.15 and of Maon v. 24. the Ziphites made discovery to Saul v. 19. and he went with forces to seek him v. 25. and compassed him round about v. 26. but was diverted and called home and gave over the pursuit by reason of the Philistims invading his land v. 2â— It was set to the tune of Maschil and committed to the Praefect of the stringed instruments 1. Save me O God by thy name and judge me by thy strength 2. Hear my prayer O God give ear to the words of my mouth Paraphrase 1 2. To thee O Lord I address my self in all humility to thee is my only resort that at this time of distress thou wilt take the care and patronage of me and by thy power and mercy deliver me out of it 3. For strangers are risen up against me and oppressors seek after my soul they have not set God before them Selah Paraphrase 3. For now malitious men have conspired to bring mischief and ruine upon me and by their discoveries excited those who are now hunting me for my life they only consider how they may gratine the King and gain his favour and have no restraint of conscience or piety to repress them from proceeding to the utmost evil 4. Behold God is my helper the Lord is with them that uphold my soul Paraphrase 4. But their malice shall
Christ discernible in this prophecy which after by some unskilfull Scribe was inserted in the Text and so perhaps in more than one found by Justin and by his writings communicated to others who examin'd not the truth by the Hebrew Text or more ancient Copies of the LXXII Meanwhile by this gloss and the reception of it with Justin and Tertullian and Augustin c. it competently appears to have been the opinion of the first Christians those before as well as after Justin that these words the Lord reigneth and so this Psalm belonged to the resurrection of Christ and the regal power wherein that installed him and accordingly it was used in the Eastern service and this Kingdom of his set up here in this world in converting both Jews and heathens and bringing them into the Church This is the ground of the style wherein the verse begins and this his Kingdom is mentioned Say among the heathen that the Lord reigneth as before v. 6. that all the Gods of the heathens are Idols or no Gods but 't is God that made the heavens i. e. that this God that made the heavens should cast out all the heathen Gods out of their Temples and set up his spiritual Kingdom in its stead throughout the heathen world which is the interpretation of his coming to judge the earth v. 12. thus exercising his regal power to which he was inaugurated in destroying idolatry through the world From this and the like predictions it was that as Tacitus Hist l. 5. c. 13. Sueton. in Vespas c. 4. and Josephus de Bell. Judaic l. 5. c. 12. tell us there was an universal belief and rumour scattered through the East before the reign of Vespasian soon after the resurrection of Christ that a King should come thence and reign over the whole world which the heathen ignorantly applied to Vespasian but was thus verified in Christ not in his birth but in this spiritual exercise of his regality partly in converting Jews and Gentiles to the Faith and partly in destroying their worship the Mosaical Rites together with the Temple on one side and the heathen Temples and Oracles on the other side V. 11. The heavens The heavens and earth and sea and fields and trees are here put together after the Scripture-style which useth by the enumeration of parts to signifie the whole to denote the whole inferiour world which interpreting the heavens of the aiery regions is made up of these see note on 2 Pet. 3. e. Then for that phrase the whole world that in the sacred dialect also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature signifies the whole heathen world see note on Mar. 16. b. and Rom. 8. d. and so these two v. 11. and 12 13. are but a poetical expression of the great causes of joy that this Kingdom of Christ exprest by the Lord 's reigning v. 10. and coming to judge the world v. 13. which should be spiritually erected among them should bring to the heathen world The Ninety Seventh PSALM The ninety seventh Psalm agreeable to the ninety sixth is the praising the God of heaven for his works of justice and mercy 'T is thought to be composed by David on occasion of his peaceable re-establishment in his kingdom after the rebellion and destruction of Absalom but it as literally contains a prediction of the Messias his inauguration to his regal Office and the signal exercise thereof in the destruction of his crucifiers and all other enemies of his kingdom See note a. 1. THE Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Paraphrase 1. God hath subdued all the enemies and opposers of that kingdom which he hath been pleased to erect to seat his anointed quietly in his throne an eminent type of the kingdom of the Messias which is to commence at his resurrection and to be set up in the hearts of believers and shall prove matter of all true joy to all the heathen world and the several nations thereof as well as to the Jews 2. Clouds and darkness are round about him righteousness and judgment are the habitation of his throne Paraphrase 2. His judgments are secret and unsearchable and so the infinitely wise ways and depths of his providence but all founded in and managed with most perfect justice and rectitude 3. A fire goeth before him and burneth up his enemies round about 4. His lightning inlightned the world the earth saw and trembled 5. The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth Paraphrase 3 4 5. Those that will not receive him when after his miraculous resurrection and ascension the Gospel is preached to them shall be soon overwhelmed with signal judgments from heaven as remarkable and formidable and as fully evidenced to be the effects of God's wrath as if fire from heaven or flames of lightnings or Angels the witnesses of God's presence should visibly appear in their destruction And this first and in the most illustrious manner to be executed on the nation of the Jews the crucifiers the City and Temple of Jerusalem and after upon heathen Rome c. 6. The heavens declare his righteousness and all the people see his glory Paraphrase 6. And all Angels and men shall discern and acknowledge and proclaim the great justice of it and the glorious manifestation of the divine power of Christ in the ruine of his malicious opposets 7. Confounded be all they that serve graven images that boast themselves of idols worship him all ye Gods Paraphrase 7. This vengeance all are to expect among the nations who do not presently forsake the worship of their false Gods see Psal 96. note a. that still adhere to idols when the faith of Christ the eternal God Creatour of the world whom the very Angels adore and obey Heb. 1.6 is preached among them There being no way to rescue Idolaters from this ruine but an hearty speedy acceptation of the Christian faith as appeared in the Roman Empire 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgments O Lord. Paraphrase 8. This was good news both to Jerusalem and the villages and towns about the daughters of that mother city And all the true children of Abraham all the believing Jews and Gentiles also shall by this means be delivered from their persecutions and so obliged to glorifie the justice and mercy of God in it 9. For thou Lord art high above all the earth thou art exalted far above all Gods Paraphrase 9. For this Messias whom we have hoped for so long is the supreme God of heaven and earth whose creatures they are which all the idolatrous people of the world have worshipt for Gods and accordingly at the preaching of the Gospel all their oracles and worships shall vanish 10. Ye that love the Lord hate evil he preserveth the soul of his saints he delivereth them
out of the hand of the wicked Paraphrase 10. O let all that pretend to love or honour or serve him fly from all pollution both of flesh and spirit all that he hath forbidden all that may any way provoke his wrath who is a God of pure eyes and cannot behold iniquity And if all their lives be laid out on this one care of approving themselves to him their time will be well spent in this service and beside the endless reward in another world they shall not fail of the evidences of his goodness and graciousness here in giving them signal preservations and deliverances from all the machinations of wicked men and in his time rest and cessation of persecutions peaceable assemblies and opportunities of serving him 11. Light is sown for the righteous and gladness for the upright in heart Paraphrase 11. For though the service of God under the Gospel have an annexation of tribulations which must be expected and chearfully supported in this life being dispensed by the divine providence for many falubrious and beneficial ends yet is there that seed and foundation of joy and abundant delight to all honest and truly pious hearts sown there that shall not fall to bring forth all comfortable and blessed effects to them even in this life by the practice of Christian vertues by the comforts and peace of conscience and that lively hope that is afforded to all faithfull obedient disciples and over and above after this life the fruition of endless bliss and glory 12. Rejoyce in the Lord ye righteous and give thanks at the remembrance of his holiness Paraphrase 12. This therefore is matter of the greatest exultation and thanksgiving and commemoration of God's infinite goodness and mercy to all truly pious men Annotations on Psal XCVII V. 2. Habitation of his throne From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared fitted confirmed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for a place seat but especially a basis whereon any thing is set from whence the LXXII had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for basis 1 King 7.27 The Chaldee here retains the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the LXXII from the notion of the verb for fitting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting right of his throne the Syriack by way of paraphrase by equity and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy throne is confirmed all which concurr to the notion of basis and foundation which is the thing which gives the rectitude first and then the stability to the chair or throne that is set on it And so that is without question the right intelligible rendring of the phrase Righteousness and judgment are the not habitation but basis of his throne i. e. his sentences decrees judicatures are all built upon righteousness and judgment as a throne is built and established on a foundation The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition state or manner V. 7. Gods That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Angels hath been formerly noted And that in this place it doth so and not as it doth afterward v. 9. and Psal 96.4 5. the Gods of the Gentiles the Idol false Gods or as here the Chaldee understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations that serve Idols is manifest not onely by the LXXII that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Angels and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense and so the Latin c. but especially by the Apostle Heb. 1.6 where speaking expresly of Christ's preeminence above Angels and bringing testimonies of it out of Scripture he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it i. e. the Scripture would introduce the first born i. e. the Messias into the world i. e. that superiour world call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come c. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let all the Angels of God worship him Which words being evidently taken from the LXXII in this place as they convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signifie Angels so they are a key to admit us into the full importance of this whole Psalm that it is the introducing the Messias into heaven a description of Christ's middle coming so frequently styled in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming or presence as here v. 5. of the Son of man and the kingdom of God and of heaven viz. his ascent thither and so entring on his regal power v. 1. which he was to exercise there To which therefore are annext the effects thereof on those that would not permit or allow him to reign over them destroying the obstinate rebels both Jews and Gentiles and giving all cause of rejoycing to all that received the faith and subjected themselves to his Government That this so usefull a key to this Psalm may not be wrested from us it is not amiss to take notice that some shew of probability there is that the words Heb. 1.6 may be taken from Deut. 32.43 and not from this Psalm where the LXXII reade these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the Angels of God worship him But first the Hebrew in that place hath no such words but onely these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and Syriack and Samaritan and Arabick and Vulgar Latin all with exact accord render Praise his people ye Gentiles or proclaim depredicate his people promulgate God's special favour to them for which the cause is rendred in the next words for he will avenge the bloud of his servants whereas the LXXII as our Copies now have it presents us with this great variety no less than four express Scholions for this one plain sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye heavens together with him and let all the Angels of God worship him Rejoyce ye Gentiles with his people and let all the sons of God be strong to him Of these it may be observed that as onely the first and the third pretend to be rendrings of the Hebrew and the second and fourth paraphrases or explications of their meaning in them so the false reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people hath begotten them both For having rendred that in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him they have converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens then annext the second to render an account of that let all the Angels of God worship him signifying the Angels worshipping him to be that which they meant by the heavens rejoycing together with him and so those heavens those Angels in them to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations there called to to praise or rejoyce with him In the third they have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyce ye nations which differs but lightly from