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
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
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
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
causelesly and impiously never considering that God is more to be feared than Man and that he will never fail those that stick fast and constant to him 6. You have shamed the counsel of the poor because the Lord is his refuge Paraphrase 6. But alas they laughed at those that made conscience of their duty thought it a ridiculous thing for any to consult whether it were lawful or no when there was so much visible danger in it to adventure on hazards and expect security from heaven was a reproachful thing their worldly wisdom was their only counseller and that advised them to joyn with those whose strength was most visible And that made the defection so general 7. O that the salvation of Israel were come out of Sion When the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Paraphrase 7. O how happy a thing were it that God whose ark the place of his special residence and exhibition of himself is in mount Sion would return us to a peaceable state of attending his service there that he would bring all back to Jerusalem that have been driven from thence by occasion of this rebellion of Absalom When that desired work shall be compleated it will be matter of universal joy to all the tribes both of Israel and Judah See 2 Sam. xix Annotation on Psal XIV V. 3. Gone aside The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not vulgarly understood That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies recessit declinavit there is no doubt And this is commonly applyed to a way or path declining from the right way or going in a wrong But that seems not to be the notion of it here but another taken from wine when it grows dead or soure thus Hos 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their drink is gone aside or grown sowre and accordingly wine that is thus dead is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine that is gone out of it self and by Cicero vinum fugiens wine that is fled And that this is the notion that belongs to this place may be judged by that which next follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be rotten or putrified and that properly belongs to flesh which is corrupted and stinks and so the proportion is well kept between dâ—ink and meat the one growing dead or soure as the other putrifies and stinks and then is good for nothing but is thrown away in which respect the LXXII have fitly interpreted the latter by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are become unprofitable or nothing worth In this notion it is fitly applyed to any kind of defection or Apostacy from any piece of known duty as here of allegeance to their Prince set over them by God V. 5. In great fear That fear is oft taken for the object of fear dangers or threats is an ordinary observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear i. e. danger threatned by the tyrant in Alex. Aphrodis So when Menander saith of a fair-tongued woman that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exceeding fear i. e. danger Of this see Annot. on Luk. 1.9 This is most visible 1 Pet. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear not their fear i. e. whatsoever evil persecuting enemies can threaten to bring upon you And this seems to give us the best understanding of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there they feared a fear i. e. they apprehended some danger and by that were hurried into this defection from their lawful Sovereign in the former part of the Psalm The Psalm seems to have been indited upon the defection of Israel from David to Absalom It was begun by the young Mans depraving his Fathers Government and flattering the people with an expectation of great reformations from him but when by these insinuations he had gained the hearts of a great part of the people and was now proclaimed King in Hebron then many others for fear of this his growing power came in and joyned with him and that was the cause of the Universality of the defection of the Tribes of Israel they that were not corrupted by his flattery were yet by fear brought over to him and where ever he moved all were so far wrought on by this fear and debauched from their duty that in fine the Story taketh not notice or any that made opposition against or refused to joyn with him And so this shews us the fitness of the connection of this passage with the former verses David complains of Israel that they were universally guilty of this defection v. 3. none adhered to that duty of Allegiance that they ought those that were in the Conspiracy devoured and destroyed every day the subjects of David whom he calls his People v. 4. and by this means carried all before them The reason was they feared a fear or a danger fear possest them and inclined them to a general compliance with Absalom's party and so that is the most probable perspicuous meaning of the place Now as this Psalm besides the literal Historical had also a Mystical Prophetical sense and as such is signally referred to by the Apostle Rom. 3. as a testimony prophetical of the universality of the defection of the Jews from God in that Age The Scribes and Pharisees conspired against him and by fear gained the People to the like complyance they that did believe durst not profess it for fear of them his Friends kept their kindness to him secret but the Persecuters did oppose him openly and so the voices of the People were brought to joyn with the Rulers to require him to be Crucified In the Apostles times it was thus also The fear of the Persecution from the Jews kept many from receiving the faith of Christ many that had received it from assembling with them Heb. 10.25 26 38. and generally this was the ground of the Gnostick Heresie or rather Apostacie the fear of persecutions and so in the Revelation c. 21.8 the fearful Gnosticks and unbelieving Jews are joyned as in the sin of denying the faith so in the punishment of it And so this is the account that is visible to be given of those testimonies Rom. 3.10 some taken from this Psalm and the rest which follow v. 13 14 15 16 17 18. out of several other parcels of the Psalms All which from that place of the Apostle in all probability some Christian Transcribers of the Copies of the LXXII have here put together over and above what is to be found either in the Hebrew Chaldee or Syriack for that the Translators before Christ's time should here interpose those Additions it is not imaginable In this verse also the LXXII have made an addition to these words there they feared a fear annexing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there was no fear or danger and it is uncertain whether the Transcribers transferred it by memory from Psal 53.6 where the same phrase is with that addition 〈◊〉
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
mercies and ascribing the glory to thee this also was fulfilled in Christ in the Apostles preaching his resurrection in all their assemblies and magnifying God for it See Acts 2.47 after this manner 23. Ye that fear the Lord praise him all ye the seed of Jacob glorifie him and fear him all ye the seed of Israel Paraphrase 23. O bless and praise the name of our gratious Lord all ye that profess to be his servants all ye whom he hath thus taken to himself to be his peculiar people and shewed such marvellous works of mercy among you let this be a perpetual obligation to you to magnifie him and perform all faithful obedience to him for ever Of this as it respects Christ see St. Peters Sermon Acts 3.26 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Paraphrase 24. Because he is faithful and constantly ready to hear and answer the petitions of them that are brought to the lowest condition and instantly answers them with timely relief and never finally casts out or rejects their supplications How this was fulfilled in Christ see Heb. v. 7. 25. My praise shall be of thee in the great congregation I will pay my vows before them that fear him Paraphrase 25. From these gratious revelations of thy self unto me shall I fetch abundant matter of praise and thanksgiving when I come to thy holy assembly and there will I constantly offer those sacrifices which I now devote and consecrate unto thee that all thy faithful servants may joyn with me in this duty This had its completion in Christ in respect of the commemorative Eucharistical oblations offered up daily in the Church in remembrance of Christs death and resurrection 26. The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Paraphrase 26. As remembring what certain returns thou makest to the prayers of the distressed supplyest all their wants givest them matter of thanksgiving whosoever make their addresses to thee and comfortest and revivest them with durable refreshments when their condition is most disconsolate and destitute This is also fulfilled in the Evangelizing and comforting of the poor humble Christian and in the Eucharistical spiritual food and the vital effects thereof of which Sacramentally and by faith they are made partakers 27. All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship before thee Paraphrase 27. These miracles of thy mercy shall be recounted through all the world and bring in many spiritual subjects to thy Kingdom to serve and adore thee This also was most eminently completed in the effects of the resurrection of Christ that mighty work of Gods power and mercy and fidelity when the Apostles preaching of it to all the world brought in such multitudes of proselytes to Christ 28. For the Kingdom is the Lords and he is the governor among the nations Paraphrase 28. Acknowledging that as the managery and sole government of all the nations of the world doth certainly belong to thee so all subjection and faithful uniform obedience is most due unto thee This also was an effect of the promulgation of the resurrection of Christ 29. All they that be fat on earth shall eat and worship all they that go down into the dust shall bow before him and none can keep alive his own soul 30. A seed shall serve him it shall be accounted to the Lord for a generation 31. They shall come and declare his righteousness unto a people that shall be born that he hath done this Paraphrase 29 30 31. And all this for the confirmation of all sorts of men in Gods service 1. Of those that enjoy prosperity in this world as knowing that they have received it from God 2. Of those that dye and live not themselves to see thy wonderful work yet shall their posterity behold and adore thee for it or all mortal men shall confess that all life and preservation and deliverance is from God and so they and their posterity shall betake themselves to thy service How this is fulfilled in Christ see note n. And so all successions of men shall declare to their follower◠those that are not yet born to those that shall come after them how richly God hath performed all his promised mercies and how seasonably and miraculously at this time of greatest need he hath granted me his protection and deliverance Annotations on Psal XXII Tit. Aijeleth For the meaning of the title of this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII may first be considered which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pro susceptione matutina for the morning help This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which v. 20. is by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help But that is a very remote conjecture the words having no affinity in sound or writing It is more probable that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur strength which is made use of for the aid and relief of others as in that v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my strength hasten unto my help they deduced the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it in the notion of relief and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help Upon this conceited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 107.17 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools they transforming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fool into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur do consequently render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them the Latine suscepit and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helped or strengthened and then joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning with it as denoting the hast or earliness of the help they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for morning or speedy or early help From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength the Chaldee also paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for a strong or powerful oblation perpetual for the morning perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ramme such as were usually offered in sacrifice pitching on the notion of oblation But the notion which the antient fathers and from thence the interlinear and most modern translations have pitcht on is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind so Prov. v. 19. in the form wherein here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind and so frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hart or stagg Psal 42.2 Gen. 49.21 Psal 18.34 Cant. 2.7 And this beast being generally taken notice of for swiftness of foot as in that Psal 18.34 thou hast made my feet like binds feeds in respect
mighty work of wise disposal and contrivance for the preservation of mankind and though once for the sins of the old World these waters were appointed to break out and so overwhelmed the whole earth yet God hath firmly promised that they shall never do so again 3. Who shall ascend into the hill of the Lord and who shall stand in his holy place Paraphrase 3. But though all the whole Universe be his and he effectually present in every tâ—â— smallest corner thereof yet in a more peculiar manner will he exhibit himself in Mount Sion at the placing the Ark of the Covenant in it that image of heaven it self the special place of his residence built on purpose for the adoring and worshipping and performing service to him And as to heaven so to this every one promiscuously is not meet to be admitted nor can expect to partake of his blessing auspicious presence there 4. He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully Paraphrase 4. But only such as keep close to the commands of God that preserve their minds as well as their bodies their inward thoughts and consents as well as their external actions from all forbidden unlawful objects that never make use of perjurious deceitful means for the inriching themselves or depriving others but serve and worship God uprightly 5. He shall receive the blessing from the Lord and righteousness from the God of his salvation Paraphrase 5. Such and none but such shall be accepted and rewarded by God at their approach to his Sanctuary when they pray unto him and when they most want and depend upon his mercy Though God in Christ be a Saviour to all sincere worshippers and servants of his none 't is sure but such shall have part in this salvation 6. This is the generation of them that seek him seek thy face O Jacob. Selah Paraphrase 6. These indeed are the men that may properly be said to pray to and worship God these are the true Israelites that are meet to appear before the God of Israel whose peculiar presence is exhibited in the Ark of his Covenant or that associate themselves and joyn with thee O Jacob in the worship of the one true God 7. Lift up your heads O ye gates and be ye lift up ye everlasting dores and the King of glory shall come in Paraphrase 7. For the admission of this Ark of the Lord to a place where it may long continue the gates of the Fort of Sion are now to be set wide open those strong invincible gates as for the cheerful hospitable reception and entertainment of that great King whose Palace it is 8. Who is the King of glory the Lord strong and mighty the Lord mighty in battel Paraphrase 8. And if any aske what King this is the answer is ready That powerful omnipotent Lord that hath wrought all Davids victories for him 9. Lift up your heads O ye gates even lift them up ye everlasting dores and the King of glory shall come in Paraphrase 9.10 And let this be a solemnity to all Israel as for the most glorious and welcome news the placing the Ark of Gods Covenant in the Royal City and so securing to us the presence of God himself the God of all victory in war to whom we may daily assemble and make our addresses with confidence to be accepted and heard and so be for ever happy and joyful in his presence This primarily belonging to the bringing the Ark into Sion doth also literally belong to the ascension of Christ our Saviour into the highest heavens and so the antient Fathers frequently apply it 10. Who is the King of glory the Lord of hosts he is the King of glory Selah Annotations on Psal XXIV V. 4. Lift up his soul That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take to lift up which is used in very many senses according to the matter to which it belongs doth sometimes signifie to swear by there is no question Thus 't is in the third Commandment and generally when it is the taking Gods name for Gods name being God himself the taking of that is the swearing by God see note on Psal 16. e. And though applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul it frequently in the Psalmist signifies somewhat else lifting it up in devotion as it were a sacrifice to God yet the consequents here belonging evidently to perjury and among the forms of swearing that by the soul or life being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am. 6.8 God hath sworn by his life or soul therefore it is here most probable to be taken in that sense especially having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain joyned with it which again makes it more parallel to that in the third Commandment where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Saviour Mat. 5. perjury is denoted The only remaining difficulty is how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred my soul or his own soul The points direct to render it my soul and so the Interlinear reads animam meam my soul or life as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making God the speaker of this verse and then it is God's life or soul But the the text writing ו not ×™ and the context according with it the punctation must in reason give place and accordingly all the antient interpreters appear to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul by that meaning his own soul or the soul of the swearer And thus it may probably be And yet it is as probable also that the Lord being formerly more than once mentioned in this Psalm the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul or life may be the life of God by whom oaths are wont to be conceived and are then an acknowledgment of Gods vindicative power which if it be invoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vain i. e. a false thing is a huge degree of profaneness and so may here fitly be set to signifie those that are not meet to be admitted into Gods holy place where he is to be honoured and worshipt V. 5. Righteousness That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is oft taken for mercy is frequently observed see note on Mat. 1. g. and Mat. 6. a. and so 't is most probably to be taken here being explicative of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing going before as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two words for blessing benefaction and benediction are frequently used for works of mercy and thus the LXXII read it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Arabick and Aethiopick in like manner mercy from God his Saviour V. 6. O Jacob What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob is set to signifie here is uncertain The LXXII leaving out the affix of the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy face and reading it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
and mercy will be his upholder he will smooth and soften all that befalls him and make it cheerfully supportable 4. I said Lord be merciful unto me heal my soul for I have sinned against thee Paraphrase 4. Upon this account I have all confidence to address my prayers to God in time of my distress This duty of mercifulness being one that as he prescribes so he eminently exemplifies to us by his own practice Luk. 6.36 To him therefore I make my address for mercy of the highest and most valuable sort his balsam to my wounded soul his free pardon for my sins which have justly deserved all the calamities that can fall upon me 5. Mine enemies speak evil of me When shall he dye and his name perish Paraphrase 5. My enemies are very malicious against me very industriously diligent to seek my ruine 6. And if he come to see me he speaketh vanity his heart gathereth iniquity to it self when he goeth abroad he telleth it Paraphrase 6. When they are in my presence they speak flatteringly and deceitfully meanwhile they plot and project mischief against me and discourse it abroad wherever they have opportunity 7. All that hate me whisper together against me against me do they devise my hurt Paraphrase 7. All mine enemies conspire together secretly and joyn their mischievous indeavours to do me what hurt they can 8. An evil disease say they cleaveth fast unto him and now that he lieth he shall rise up no more Paraphrase 8. They are confident their calumnies shall mischief me and that I shall never recover or deliver my self out of this pertinacious ruine which now they have by their slanders contriv'd against me 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Paraphrase 9. And in this not only my known profest enemies have joyned against me but one particularly that profest the greatest kindness to me a servant in whom I reposed trust and that lived by my service Achitophel probably one of Davids Counsellors 2 Sam. 16.23 hath most insidiously and perfidiously set himself against me And herein was David a Type of Christ betrayed by his own Disciple that was in a special manner intrusted by him Joh. 13.19 10. But thou O Lord be mercifull unto me and raise me up that I may requite them Paraphrase 10. But do thou O Lord preserve me from their mischievous purposes restore me to my throne in safety and I shall chastise this their wickedness 11. By this I know thou favourest me because my enemy doth not triumph over me Paraphrase 11. As yet my adversaries have not been able to prevail against me as fain they would and thereby I discern thy watchful providence over me which alone hath disappointed them 12. And as for me thou upholdest me in mine integrity and settest me before thy face for ever Paraphrase 12. Thou hast undertaken the patronage of my cause and not suffered me to perish in mine innocence but rescued me out of their hands and reserved me for thy service 13. Blessed be the Lord God of Israel from everlasting to everlasting Amen and Amen Paraphrase 13. And for this and all other his mercies his glorious majesty be now and ever magnified by me and all the congregation of those that profess his service Annotations on Psal XLI V. 8. An evil disease What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some difficulty The Antient Interpreters generally render it a perverse or mischievous or wicked word the Chaldee a perverse word the Syriack a word of iniquity the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine iniquum verbum a wicked word the Arabick words contrary to the law And so in all probability it is set to signifie a great slander or calumny that as men of Belial are slanderous persons so the speech of Belial shall signifie a slanderous speech And this is said to cleave to him on whom it is fastened it being the nature of calumnies when strongly affixt on any to cleave fast and leave some evil mark behind them Calumniare fortiter aliquid haerebit 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie a plague or pestilence but there is no cause of rendering it so here The consequents of now that he lyeth he shall rise up no more are but a proverbial phrase among the Hebrews applicable to any sort of ruine as well as that which comes by disease the Calumniator may destroy and ruine as well as the pestilence and from him was Davids danger most frequently and not from a pestilential disease V. 13. Blessed This form of benediction here and the like at the end of every Book of the Psalms is by the Jews said to be affixt by the Compiler of the Book who having finisht it praises God So saith Aben-Ezra on Psal 89.52 and gives for instance the perpetual custom of their writers of closing with some comprecation That which will make this more to be heeded is that all the several books end in this manner see note on Title of Psalms Nor will it be more strange to say that Ezra or whosoever composed the books of Psalms in this form and division added their conclusions to them then 't is to say that the end of the last chapter of Deuteronomy was affixt to the Pentateuch by the Sanhedrim or the Four and Twentieth verse of the One and Twentieth of St. John by the Church of Ephesus see note c. on that Chapter 'T is sure that the Psalter was antiently received in this division Jerome in his Epistle to Marcella recounting the Hagiographa says Primus liber incipâ— Ã Job Secundus à Davide quem quinque incisionibus uno Psalmorum volumine comprehendunt The first begins from Job the second from David which they comprize in five divisions as one volume of Psalms So Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews divided the Psalter into five Books so that it is another Pentateuch And then they that thus distributed it may reasonably be thought to have afforded every book those solemnities of conclusive benedictions which we find they have and which are so perfectly agreeable to the subjects of each book laâ—ding and praising God The end of the First BOOK THE SECOND BOOK OF PSALMS The Forty Second PSALM TO the chief Musitian Maschil for the sons of Corah Paraphrase The Forty Second is the first of the second Book of Psalms in the Hebrew partition of them which second Book reaches to the end of Psalm LXXII and contains one and thirty Psalms It was composed in time of his distress in his flight from Absalom and is chiefly spent in bemoaning his detention from Sion the place of Gods solemn worship and was set by him to the tune known by the name of Maschil see note on Psal 32. a. and committed to the Praefect of his Musick to be sung by the Posterity of Corch
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
hidden and the Latine pro arcanis and the rest of the antient Interpreters take the same course the Chaldee referring it to Coreh and those that were hidden i. e. swallowed up by the earth with him whilst these sons of Coreh escaped as if the mention of the sons of Coreh in the title by whom this song was to be sung referred the whole Psalm to that story Accordingly verse 2. when the Hebrew reads Though the earth be removed they paraphrase it When our Fathers were changed from the earth V. 5. Right early What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to and how 't is to be rendred is not agreed on by Interpreters 'T is ordinarily joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is then to be rendred with it in or at the mornings appearing And this will certainly be the sense of it if we compare it with other places where the same phrase is used as Ex. 14.27 the sea returned to his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appearing of the morning we render when the morning appeared LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward day So Judg. 19.26 we read in the dawning of the day the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.63 at the appearing of the evening or at eventide and Deut. 23.12 When evening cometh on or looketh toward And being here spoken of Gods aids afforded to his people it may either allude to that deliverance Exod. 14.27 where at the appearing of the morning the sea returned for the drowning of the Aegyptians or else be a proverbial speech for an opportune and seasonable deliverance because that then afforded to the Israelites was such as in the mount it shall be seen is proverbially used in this sense Aben Ezra seems to like the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day i. e. as oft as the morn appears and so the Jewish Arab Interpreter according to the return or course of the day daily But the Syriack according to the notion of it in those other places Exod. 14. c. express it clearly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time or season of the morning and so the Chaldee by their paraphrase the Lord will aid her with the justice of Abraham who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning season appear to have understood it and so Kimchi at the approach of the morning of deliverance after the night of affliction Which well accordeth with the style of S. Paul Rom. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night is gone over or past and the day approacheth meaning the night of persecution and the day of relief or rescue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their deliverance v. 11. The copies of the LXXII vary in this place some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine seem to have read and render mane diluâ—ulo in the morning at the dawning of light and perhaps our English from thence have their right early but the Romane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his countenance But indeed neither of these seem to be their original reading but a third composed between both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his countenance in the morning as rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially in the morning by this means probably applying it to God that he would help her by his countenance or by looking upon her but that would better answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here we have and therefore the rendring will still be most proper at the mornings appearing or when the morning appeareth V. 9. Chariot From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round or circular and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel and by Synecdoche a Chariot Num. 7. and Gen 46. But it signifies also a shield or buckler as being round also and so 't is rendred by the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round shields and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields And so it is most probable being joyned here with how and spear weapons of war the military Chariots which alone can be thought to be respected here being constantly exprest by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Forty Seventh PSALM TO the chief Musitian A Psalm for the sons of Coreh Paraphrase The forty seventh Psalm is a summons and invitation to all to bless and acknowledge God in his power and mercy exprest remarkably to the Jews in subduing the heathen nations about them but mystically to the Christian Church in bringing the Potentates of the world to be members of it It was committed to the Praefect of the Musick to be sung by the posterity of Coreh and probably to be sung at the solemn feasts when the whole nation of the Jews assembled to the house of God at Jerusalem 1. O clap your hands all ye people shout unto God with the voice of trumpet Paraphrase 1. Let all the servants of God praise and magnifie him recount his acts of power and mercy afforded to us solemnize the victories which he hath wrought for us with triumphs and ovations and jubilees 2. For the Lord most high is terrible he is a great King over all the earth Paraphrase 2. For the God of Israel is the only powerful God most formidable to all his and his Churches enemies the only Ruler of all the world 3. He shall subdue the people under us and the nations under our feet Paraphrase 3. It hath been his immediate and peculiar work to subject the Canaanites and the rest of the seven nations and give us possession of their lands and to suppress the Philistims and the other adjoyning nations also 4. He shall chuse our inheritance for us the excellency of Jacob whom he loved Selah Paraphrase 4. It hath been his free act of mercy grace and goodness to seek out and espy Ezek. 20.6 for us of the seed of Jacob so rich a portion and withal to afford us the benefit of his sanctuary that excellence of our strength Ezek. 24.21 and herein to advance us above all other people of the world out of his meer love and favour to us 5. God is gone up with a shout the Lord with the sound of a trumpet Paraphrase 5. He hath a peculiar presence in that place where his people assemble to his service And so the serving him there is another matter of triumphant joy to the pious man the shout and the trumpet call men together thither and so attend that as they do the triumphs of a conqueror 6. Sing praises to God sing praises sing praises to our King sing praises Paraphrase 6. Let us therefore all joyn in the continual magnifying of him as of our God which hath chosen us to himself and as of our King that hath most prosperously fought all our battels
for us and now in peace expects our offerings of peace to be honoured and praised by us 7. For God is the King of all the earth sing ye praises with understanding Paraphrase 7. He is the supreme Governour of all the world and is therefore duly to be acknowledged and glorified by all 8. God reigneth over the heathen God sitteth upon the throne of his holiness Paraphrase 8. He hath signally subdued the Idolatrous heathen nations subjected them to the throne of David and among his own people the Jews he exhibits himself in a divine and powerful manner in the Sanctuary the place of our assembling and his constant residence In the mystical sense He will subject the heathen world to the faith of Christ and exercise a spiritual dominion in their hearts 9. The Princes of the people are gathered together even the people of the God of Abraham for the shields of the earth belong unto God he is greatly exalted Paraphrase 9. And thither do the rulers of the tribes and all the people of Israel assemble at the appointed times of his service the solemn feasts so many times a year and though at such times the country be left naked and in a manner desolate no company remaining at their houses to guard them from the violence of the neigbouring nations yet hath God undertaken to protect them from all invasion having promised that none should desire their land when they went up to the place that he should choose Exod. 34.24 And this he hath signally made good working in the hearts of all the adjacent heathen a great dread and awe of us In the mystical sense is further contained a prediction that the Jews that stood out against Christ should at length come in many of them and receive the faith some before the destruction by Titus others in Adrians time at which time the whole nation became Christian see note on Revel 2. f. and not only they but the heathen nations also who should universally come in to Christ become Christian And this both in the first literal and sublimer mystical sense is to be lookt on as a signal act of Gods power and providence and so to be acknowledged by all Annotations on Psal XLVII 3. He shall subdue 'T is so frequent for the future to be used in the preter tense and the matter doth so signally direct it to do so here v. 4. and 5. that it is strange any interpreters should retain the future sense in their rendring The place belongs evidently to Gods giving the land of Canaan to the Isarelites and that sure was past at the writing of the Psalm and accordingly the LXXII render it in both verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subdued v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen v. 4. There is nothing then of farther difficulty to be here explicated unless it be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellence magnificence pride from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being high or excellent doth here denote that excellent portion that fat and fruitful land which God had chosen for the Israelites to possess they and their posterity but especially the place of Gods publick worship among them which is styled the excellence of their strength that which secured to them all their victories over their enemies and the desire of their eyes Ezek. 24.21 a priviledge which of all others ought to be most pretious and desirable to them V. 7. With understanding 'T is ordinarily resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies with understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a good understanding saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligently say the LXXII and sapienter wisely the Latine But the word being a noun is not elsewhere to be found adverbially and is therefore by the interlinear rendred intelligens But neither will that without much streining be fitted to accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing ye in the plural It is not therefore improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so oft used in the titles of the Psalms for the name of a tune or key in Musick See note on Psal 32. a. should here also be taken in that sense being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing praises to God in that tune or key which was then well known by that title But this being only a conjecture 't is sufficient here to have thus mentioned it and no more V. 9. People This last verse is thought capable of some variety of rendring first in respect of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people This the LXXII appear to have read with Chirâ—c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with and the Latine follows them cum Deo Abraham with the God of Abraham But passing by this and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a noun 't is yet not improbable that it should be read in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Dative case thus the Princes of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were aggregated or joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the God of Abraham populo saith the Interlinear i. e. to the Jews And then still the LXXII their rendring will be as to the sense expressive enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Princes of the people have been joyned with the God of Abraham for that is in sense exactly the same with joyning with the Jews who worshipt that God as it was all one to be a proselyte to God and a proselyte to the Jews and as it is all one to associate and joyn with Christ and with Christians Lastly it may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative or perhaps the genitive case and joyned by opposition either to the Princes or the people foregoing as in our English The Princes of the people even the people And so the Chaldee render it The princes of the people are assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that are faithful to the God of Abraham and thus 't will note the whole nation of the Jews as many as continue constant to that obedience and that worship which God hath by law established among them And thus will the words fitly and literally be understood in reference to the universall assembling of all the nation of the Jews at the feasts at Jerusalem Princes and people together the whole people of Israel or children of Abraham and to that will belong what follows concerning the shields of the earth or land howsoever we understand them The words seem capable of a double interpretation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth be taken literally for the instruments of protection and preservation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord will signifie that all such means of safeguard wherein the whole land can be concerned are in Gods power and at his command or disposing so that he can surely give what he
hath promised the most perfect defence and safety to them that in obedience to him resort to Jerusalem to worship and leave no number of men at home to defend their country from invasions But both the Jewish-Arab Interpreter and Abu-Walid by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth will have here meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noblest of men and chief of them And so also Aben Ezra and Kimchi and so the word is used Hos 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her shields 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her great men say the Chaldee and we rightly render it her Rulers And so here though the Chaldee render it literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields yet the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Latine doth not rightly render territoria the territories of the earth it signifies the dominions or powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or principality from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold to possess and so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty of the land are God's not as the Latine dii fortes terrae the strong Gods of the land sure it should be Dei answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the mighty of the land are God's in the sense as Rev. 11.15 we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdoms of the world became our Lords i. e. were converted to Christ see note on Rev. 11. f. And then as there it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he i. e. God or Christ shall reign for ever and ever so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he i. e. God is highly exalted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural as the LXXII and Latine and others from thence but as the Chaldee and Syriack in the singular God is exalted as ver 8. God reigneth over the heathen and ver 7. God is the King of all the earth God being then said to be exalted and to reign when men come in to acknowledge and obey him And this will be most fully understood in the prophetical meaning of the words as they had a larger completion under Christ at the conversion of the Jews and Gentiles also for that is the assembling both of and to the people of the God of Abraham that Father of the faithful whose mystical or spiritual Children are styled the people of God by way of eminence and the conversion of heathens or incredulous Jews into such is the reigning of God or Christ among them The Forty Eighth PSALM A Song and Psalm for the sons of Corah Paraphrase The forty eighth Psalm is a Hymn in honour of Jerusalem as particularly chosen for the place of Gods worship and so defended by his more immediate care from all hostilities of invading enemies a chearful form of singing lauds to God particularly for that mercy of permitting men to meet in his solemn service and so in the mystical sense an acknowledgment of his glorious mercies afforded to the Church of Christians under the Gospel the greatest dignation in the world It seems to have been composed after some signal defeat of an invading army v. 4. and was appointed to be sung by the posterity of Coreh in the Munday service 1. Great is the Lord and greatly to be praised in the city of our God in the mountain of his holiness Paraphrase 1. The God of Israel is a God of all power and Majesty and so hath illustriously shewed himself to that people which he hath chosen to himself and therefore ought in all reason to be solemnly adored and magnified by all the inhabitants of this land by bringing up their offerings to Jerusalem that place where he hath ordained to be worshipt 2. Beautiful for situation the joy of the whole earth is Mount Sion on the sides of the North the city of the great King Paraphrase 2. The hill of Sion where the Ark is now placed and the service of God is performed is in it self a most pleasant delightful place the situation very advantageous for beauty the most delectable of any in the whole land It is on the North side of Jerusalem and so fenceth it from the most boysterous winds and God the King of all the earth in a most signal manner inhabites and presentiates himself there And so in the mystical sense the being a member of the Church of Christ is in many regards a delightful state much more prizable by any rational considering man than all the pleasures and advantages of sin 't is a guard from the fiercest temptations and hath the blessing and gratious presence of God always adjoyned to it 3. God is known in her palaces for a refuge Paraphrase 3. Here in this fort of Sion this high and fair building is the solemn residence of the Ark of the Covenant and so of God himself who it to be worshipt and consulted there and from thence gives relief to all that address themselves to him there 4. For lo the Kings were assembled they passed by together Paraphrase 4. Of this we have had a late eminent experience For when the Kings of the heathens round about us confederated and joyned both their counsels and forces against the people of God in fine they departed without any attempt See note on Psal 42. c. 5. They saw it and so they marvelled they were troubled and hasted away Paraphrase 5. They soon discerned Gods taking our parts were astonished at it and in great perturbation and disorder fled away seeing the wonders and signs that were wrought by God for us and against them 6. Fear took hold upon them there and pain as of a woman in travel Paraphrase 6. The terrors that vehemently and suddenly surprised them cannot better be exprest than by the pangs and throws of a woman bringing forth 7. Thou breakest the ships of Tarshish with an East wind Paraphrase 5. Thus when thou pleasest thou disappointest the Tyrian merchants when they come home with their lading of gold and silver and other metals as rich as the most prosperous voyage can make them a wind of thy sending shatters their fleet and casts them away and their wealth with them 8. As we have heard so we have seen in the city of the Lord of hosts in the city of our God God will establish it for ever Selah Paraphrase 8. And so in all other things God doth magnifie his power and mercy to his people the promises which he hath made to Abraham are fulfilled on us and so will certainly be performed to all that follow and adhere to the faith of Abraham to the Jewish first and on their defection to the Christian Church to the end of the world 9. We have thought of thy loving kindness O God in the midst of the Temple Paraphrase 9. To thee whensoever we have wanted any thing hath been our constant resort and address we have diligently made our prayers to thee in
morning in the resurrection in which the just shall judge the world and so subjugate the wicked wordlings to all eternity Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their beauty or form or figure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effinxit formavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being an imperfect sense must be supplied from that which went before and their form i. e. so likewise shall their form do as the upright shall in the resurrection have dominion over the wicked rise and raign joyfully so likewise shall their form or figure referring to the restauration of their bodies they shall rise again in their old shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the failing of Hades from an habitation to it i. e. where Hades shall fail to be an habitation to it i. e. when the grave or common repository of the dead in which their beauty form and figure was consumed shall it self decay and lose its strength death having forfeited her sting and the grave her victory no longer to be a mansion to the bodies of the just And this being here spoken in general of all just men is by David particularly applied to himself v. 15. But God will deliver my soul from the power of the grave c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their help as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petra a rock and by metaphore strength refuge and so help and the Latine follows them but Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their form or image And so this is the interpretation of this whole verse the principal part of difficulty in this parable or dark saying for which this Psalm was designed V. 15. Receive me God 's receiving here is to be understood in the same sense as Enochs being received or taken by God Gen. 5.24 or as we find Psal 73.34 thou shalt after receive me to glory Thus Jonah 4.3 he prays take I beseech thee my life And then it will signifie Gods future receiving him to glory V. 18. Though whilst he lived The Hebrew of the 18. verse is thus literally and clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his living or life time he blest his soul the impious worldling applauded much his own present state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men shall praise thee or thou shalt be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou dost well to thy self i. e. for doing well to thy self for doing that which may tend really and eternally to thy good and not for saying well for applauding thy present felicity V. 19. Shall go To go or to be gathered to the fathers is a known expression of dying in peace and the same is the importance of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall go to the generation of his fathers So the Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the memory of the just shall come and be added to the generation of their fathers but the wicked shall never see light The Fiftieth PSALM A Psalm of Asaph Paraphrase The Fiftieth Psalm is a solemn magnifying of Gods power and majesty and a description of the calling of the Gentiles and of the true Evangelical way of worshipping God It was composed probably by David and appointed to be sung by Asaph a Levite appointed by David to attend the Ark and to record and to thank and to praise the Lord God of Israel 1 Chron. 16.5 1. The mighty God even the Lord hath spoken and called the earth from the rising of the sun unto the going down thereof Paraphrase 1. The decree is gone out from the Omnipotent God of heaven the supreme eternity Lord and Judge over all the world that he will assemble and convocate the whole Nation of the Jews from Dan to Bersheba from sea to sea from East to West to reduce and take them off from their hypocritical and abominable practises and bring them to the due acknowledgment and pure worship of the true God and the practise of all virtue 2. Out of Sion the perfection of beauty God hath shined Paraphrase 2. To this end as God hath fixt his Tabernacle on Mount Sion presentiated himself as illustriously there as he did at the giving the Law on Mount Sinai so shall the Son of God in the fulness of time descend to this earth of ours the true light John 1.9 shall shine forth the Messias shall be born of our flesh of the seed of David and having preacht repentance to the Jews and being rejected by their Sanhedrim and Crucified by them he shall rise from death and ascend to his Father and then send his Spirit on his Apostles thereby commissionating them to reveal his Gospel to all the world beginning from the place where God hath been pleased in a special manner to reside this most beautiful mount of Sion there he now presentiates himself and from thence he shall then begin to shine forth and inlighten the heathen world the preaching of his Gospel to all the world shall commence and proceed from thence 3. Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him Paraphrase 3. What is thus decreed shall certainly come to pass in its appointed time and be lookt on as an extraordinary and signal work of Gods power wherein much of his divine presence shall be discernible and the immediate attendants of it shall be very dreadful and terrible above that of the giving the Law to the Jews from Mount Sinai 4. He shall call to the Heavens from above and to the earth that he may judge his people Paraphrase 4. And it shall begin with a summons as to a solemn Assises for the examining the actions of men good and bad those that have resisted and despised the Messias and those that have subjected themselves to him All shall be judged by him the former punished and the latter rewarded And Angels and Men shall be summoned and called in to be executioners of these his judgments 5. Gather my Saints together unto me those that have made a Covenant with me by sacrifice Paraphrase 5. And the good Angels his ministers of preservation shall be appointed to take special care of all the pious believing Jews Mat. 24.31 Rev. 7.3 who have sincerely given themselves up to his service received the Christian faith and in their baptism made vow of performing it faithfully which adore and pray constantly to him and not to suffer any harm to come nigh to these 6. And the heavens shall declare his righteousness for God is Judge himself Selah Paraphrase 6. And so accordingly shall they do rescuing all faithful believers out of the calamities that attend the crucifiers A thing much to be taken notice of as an act of most
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
gracious methods but still resist and stand out impenitently in their sins 't is in all reason to be expected from his justice that he shall pour out his vengeance upon these stout presumptuous sinners heads and destroy them utterly And thus shall it befall those that hold out against the Messias when the Apostles after his resurrection shall with the conviction which that brought and the miraculous power shed on them by the holy Ghost preach the Gospel to his crucifiers and call them to repentance for then upon their persisting in their obstinacy their utter destruction is to be look't for 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea Paraphrase 22. The Lord hath promised now to repeat among us all his glorious acts to do as great things command as signal deliverances and victories for Jerusalem as were wrought in Batanea or the Red-sea And all this but an essay of the deliverance of the Messias from the very power of the grave consequent to which is our resurrection as also of the spiritual deliverance wrought for Christians from the power of sin and satan 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same Paraphrase 23. The blood of thy enemies shed in such abundance that thy dogs shall lap and drink it shall be the sea in which thou shalt pass and that red without a figure And proportionably shall be the destructions on the enemies of Christ and Christians in the age of the Messias 24. They have seen thy goings O God even the goings of my God my King in the sanctuary Paraphrase 24. After the coming out from Egypt and delivery of the Law by the ministry of whole hosts of Angels the Ark and the Tabernacle being built constantly marched before them in all their journeyings with a procession of like solemnity though performed by meaner persons an host though not of heavenly officers and so conducted them to the place of their promised rest Numb 10.35 and with it God himself went as a King before them to rule and guide and protect them And so shall Christ by his grace by his word and his sacraments when he is in heaven 25. The singers went before and the players on instruments followed after amongst them were the damsels playing with timbrels Paraphrase 25. And the going up of the Ark was very solemn with voices and instruments of Musick both which were committed to the Levites care and the pious women accompanied and bare their part in the quire And so when Christ is gone up to heaven the Apostles shall celebrate and promulgate it to all the world and Mary Magdalen and other women witnesses thereof shall affectionately joyn with them indivulging it 26. Bless ye God in the congregation even the Lord from the fountain of Israel Paraphrase 26. And all the people of Israel all that are come forth from out of the waters of Judah Isai 48.1 excited and called upon the other to magnifie the Name of the Lord As all Christians shall be obliged solemnly to magnifie the Name of the Messias and to that end frequently to assemble together 27. There is little Benjamin with their rulers the princes of Judah and their counsel the princes of Zabulon and the princes of Naphtali Paraphrase 27. Particularly the two royal tribes 1. that of Benjamin from which the first King sprang â— that of Judah from which the second and the two learned tribes Zabulon and Naphtali And we may note that the Kingdom of the Messiah should at length be submitted to by all the Potentates and learned men in the world 28. Thy God hath commanded thy strength strengthen O God that which thou hast wrought for us Paraphrase 28. Thus is it meerly the work of Gods presence noted by the Ark assistance and providence that we have thus been enabled to subdue our enemies and get possession of this good land and so the grace of Christ by which sin and Satan shall be weakned and subdued Lord do thou continue this thy power and goodness and go through with and confirm this work of mercy which thou hast begun and thus far advanced in us 29. Because of thy temple at Jerusalem shall Kings bring presents unto thee Paraphrase 29. And then as thy donatives have been imparted to the very heathen enemies of God v. 18. so by way of return shall the heathen nations and princes come in to the acknowledgement and worship of thee and bring sacrifice and oblations to thy Temple the Queen of Shebah personally the Asiatick Princes and Roman Emperors by their offerings And in like manner the heathen world and the greatest Princes thereof shall imbrace and accept the faith of Christ 30. Rebuke the company of spear-men the multitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in war Paraphrase 30. And those that hold out and trust in their military strength tyrannizing and oppressing and subduing all their neighbour nations and out of an insatiate desire of wealth have they never so much will have more and use all violence and war to that purpose Jam. 4.2 these wilt thou severely punish and destroy And so shall Christ the greatness of heathen Rome which having attained to the Empire of the world and to the greatest wealth imaginable shall be subdued and destroyed by the Goths c. and so the Empire subjected to Christianity in Constantine's time see Rev. 17. and 18. 31. Princes shall come out of Aegypt Aethiopia shall soon stretch out her hands unto God Paraphrase 31. And by this means shall many other heathen nations Egyptians and Ethiopians c. be induced to come in as Proselytes and imbrace the law of God and offer up their prayers in his Temple And so when heathen Rome is subdued to the faith of Christ the other nations that depend on that Empire shall receive it also 32. Sing unto God ye kingdoms of the earth O sing praises unto the Lord. Selah Paraphrase 32. And Jerusalem shall be an house of prayer to all nations and this shall be just matter of the most solemn triumphant joy to all the people in the world all due and to be acknowledged to the God of heaven 33. To him that rideth upon the heaven of heavens which were of old loe he doth send out his voice and that a mighty voice Paraphrase 33. To that God that descended and spake to Moses of old out of the cloud on Mount Sinai with such thunder as made them all to tremble see note on Psal 148. a. and will more clearly reveal his will in the fulness of time by the voice of his own Son incarnate and by the preaching of the Apostles to all the world 34. Ascribe ye strength unto God his excellency is
therein i. e. among the people as an exhibition of Gods special presence among them who is said to be present where his Angels appear as oft they did among that people at the giving the Law in conducting them as by a cloud and in the supplying of their wants on special occasions V. 11. Those that published it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good news is certainly in the foeminine gender and so must belong to the women who were wont to celebrate victories or any kind of good news with singing and Musick Thus after the coming of Israel out of Egypt Exod. 15.20 21. Miriam the Prophetess the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances and Miriam answered them sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea This therefore in all reason must be the literal notation of the verse and accordingly Gods giving the word is his affording those victories that matter of triumph and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Israelites and not as the Chaldee surmises the publishing the Law by Moses and Aaron but hath a farther completion in the resurrection of Christ All the difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the notion of the dative or the genitive case If in the genitive case then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred company great was the company of the women that thus sang as indeed all the women all the female quire or congregation solemnly came out and joyned in these songs of victory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an host is oft taken for the congregation or assembly in the service of God But it may also be in the dative and then the whole verse runs thus God gave the word to the female nuntios of the great army the men of Israel being the great army and the women the singers of their victories and thus the learned Castellio understands it Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis The Lord shall afford matter of triumphant song to the women the nuntios of the great army And thus the LXXII may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God shall give the word or matter to the women that Evangelize to or for the great army i. e. which supply the office of praecones thereto in proclaming their victories though 't is certain the Latine that render it virtute multa by much virtue did not thus understand it V. 12. Fly apace This v. 12. is most unhappily transformed both by the LXXII and vulgar Latine so that 't is not possible to make any tolerable sense of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex virtutum dilecti dilecti speciei domus dividere spolia The occasions of their misrendring are discernible For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugit they deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation or woman inhabitant from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit they read it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchritude which latter if it had been rendred in the nominative case the beauty of the house divideth the spoil it might have had some sense meaning by the beauty of the house the woman in it as the Syriack seems to have taken it But the Chaldee for the inhabitress of the house renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the congregation of Israel V. 13. Pots What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is very uncertain The Jewish Arab as Solomon Jarchi also read it in that notion of limites bounds or ways or paths wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 5.16 which we there render sheepfolds but the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounds in the divisions of the way the Syriack and Arabick paths and ways and to this notion it is imputable that the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritances portions because mens portions of land or possessions were thus severed from other mens by such boundaries The same word we have again Gen. 49.14 where though we read couching between two burthens yet the Chaldee and Syriack accord in the former notion for ways and bounds and in that is there a fit character of Issachar as a merchant and trafficker in the world that he is as a strong ass lying down between the two ways as being weary with hard travail and able to go no farther And if thus it be rendred here it will be significant enough to express a woful forlorn condition to lye down betwixt the bounds i. e. in the high ways But it is here by most thought to signifie somewhat belonging to pots and may be very probably the same that the Arabs call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athaphi stones set in a chimny for the pot to rest on the pots being without legs Of these the Arabians had three and the third being commonly to them in the desert some fast piece of a rock or the like behind the pot as in a chimney the back of the chimney it self and that not looked on as distinct from the chimney the other two at the sides which were loose might fitly be here exprest in the dual number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the lying between these will betoken a very low squalid condition as in the ashes or amidst the soot and filth of the chimney And this I suppose the meaning of those that render it tripodes or chytropodes or uneini or cremathrae all belonging to this one end of setting pots over the fire which having no legs were thus upheld by this supply of stones or broken bricks on each side These two rendrings may seem somewhat distant and yet considering that the Termini or bounds in divisions of ways were but heaps of stones or broken bricks or rabbish the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies these may well signifie these supporters of the pots also in respect of the matter of them being such stones or broken bricks and accordingly the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used to render it is by Sionita rendred scobes brickbats and that is all one with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the usual change of ת into ש and both may well be as I conceive from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of contundere and confringere to break in pieces To this also the Chaldee here agree which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concussit or projeci◠broken bricks or rubbish that are thrown away From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is
and to be disheartned because thou art not yet pleased to hearken to me 4. They that hate me without a cause are more than the hairs of my head they that would destroy me being mine enemies wrongfully are mighty then I restored that which I took not away Paraphrase 4. And mine adversaries daily increase beyond number have nothing from me to provoke them nothing but patience of their injuries and readiness when I have not in the least offended them to satisfie their causeless quarrels by mine own diminutions and yet they are so far from being melted or mollified with my soft returns that they still grow more obstinate and obdurate and as they are very willing so are they very able to mischief me 5. O God thou knowest my foolishness and my sins are not hid from thee Paraphrase 5. To thee O Lord I make my appeal who perfectly knowest what I have done amiss either through ignorance or more criminously and canst certainly testifie for me that I have not been guilty of any thing whereby to deserve this usage from them 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake let not those that seek thee be confounded for my sake O God of Israel Paraphrase 6. If thou forsake and do not vindicate my cause if thou permit me to be thus overborn by injurious men 't will be a great discouragement and reproach to those that faithfully serve and depend on thee Thy glory therefore is concerned in it O let this move thee to hasten to my relief 7. Because for thy sake I have born reproach shame hath covered my face Paraphrase 7. For I have been oft scofft at and upbraided by men for relying on thee and keeping fast mine hâ—ld on thee whilst I receive no deliverance from thee 8. I am become a stranger unto my brethren and an alien to my mothers children Paraphrase 8. Those that are nearest to me in blood and such like relations avoid me and disclaim me because I am resolved to adhere to thee and expect with patience the issues of thy providence 9. For the zeal of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me Paraphrase 9. I have shewed my self very affectionately zealous for thy honour and worship and this hath brought hatred and persecutions upon me all the scoffs that blasphemous Atheists have cast on thee are become my portion because I own depending on thee This had a more eminent completion in Christ see Joh. 2.17 Rom. 15.3 when his zealous expressions of dislike to the corruptions of the Jews brought his crucifixion upon him 10. When I wept and chastened my soul with fasting this was to my reproach 11. I made sackcloth also my garment and I became a proverb unto them Paraphrase 10 11. If at any time either by fasting or wearing of sackcloth I seemed to them to perform any special act of devotion to God this was made matter of scorn and reproach and bitter sarcasm 12. They that sit in the gate speak against me and I was the song of the drunkards Paraphrase 12. And thus have I been used both by the grave men that sit in the seats of judicature and by the vainest and lightest that spend their time in drinking excessively they please themselves by scoffing at me 13. But as for me my prayer is unto thee O Lord in an acceptable time O God in the multitude of thy mercy hear me in the truth of thy salvation Paraphrase 1â— In this sad distrest condition as in a season most capable of thy merciful interposition I humbly address my prayer to thee O be thou pleased for thy abundant mercies and for thy righteous promise sake to receive and answer it 14. Deliver me out of the mire and let me not sink Let me be delivered from them that hate me and out of the deep waters Paraphrase 14. Lord suffer me not to remain any longer in this disconsolate and dangerous condition theâ—e present pressures and continual expectations of being overwhelmed by them but hasten timely I beseech thee to my rescue 15. Let not the water-flood overflow me neither let the deep swallow me up and let not the pit shut her mouth upon me Paraphrase 15. How low soever my condition and how imminent soever my danger is Lord do thou support that I perish not under it 16. Hear me O Lord for thy loving kindness is good turn unto me according to the multitude of thy tender mercies 17. And hide not thy face from thy servant for I am in trouble hear me speedily Paraphrase 16 17. Lord thou art a God of infinite mercies of the tenderest and most compassionate affections to those that are in any distress O be thou pleased at this time thus to exhibite thy self to me to rescue me out of this distress and no longer to delay thy timely succours 18. Draw nigh unto my soul and redeem it deliver me because of my enemies Paraphrase 18. Thou canst not but take notice of the pride and malice of mine opposers O do not thou permit them to triumph over me as they certainly will when they think me forsaken by thee 19. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee Paraphrase 19. Thou seest how contumeliously I have been used by them thou discernest every word and thought of theirs against me which are by interpretation against thy self also 20. Reproach hath broken mine heart I am full of heaviness and I looked for some to take pity but there was none and for comforters but I found none Paraphrase 20. And this it that so extreamly pricks and wounds me that makes my sorrow so comfortless and unsupportable that when I have prayed for and expected relief from thee I have yet been disappointed and so scoft at by my enemies for the vanity of my hopes which being reposed on thee have not as yet been answered by thee 21. They gave me also gall for my meat and in my thirst they gave me vinegar to drink Paraphrase 21. In such a distress men of any tolerable good nature would have had some compassion upon me and at least afforded me some allays if not relief but these hard-hearted men have studied to add to my weight and farther to imbitter my sufferings to me How this had a more eminent and more literal completion in the souldiers usage to Christ upon the Cross see Mat. 27.34 Mar. 15.23 Joh. 19.28 29. 22. Let their table become a snare before them and that which should have been for their welfare let it become a trap Paraphrase 22. But Gods vengeance shall find these out that have dâ—â—lt thus barbarously with 〈◊〉 their oblations and prayers shall be so far from pacifying him or being accepted by him or bringing them any â—tage that like the offerings to false Gods stiled the
Potentates of the world and all the people thereof shall acknowledge and magnifie his government And so shall the Gentile world universally subject themselves to Christ 12. For he shall deliver the needy when he cryeth the poor also and him that hath no helper Paraphrase 12. As the government of a just and merciful Prince that is ready to relieve all that are opprest and wronged And therein a type of Christs Kingdom who never denies grace and pardon to the humble suppliant that having no trust to rely on â—n himself sees in prayer to his free grace and mercy 13. He shall spare the poor and needy and he shall save the souls of the needy Paraphrase 13. A Prince of bowels and compassion to them that are in any kind of distress to defend and deliver them out of it And so shall Christ not only not punish the lowly penitent sinner but bestow all that iâ— pretious upon him even grace here and eternal salvation hereafter 14. He shall redeem their soul from deceit and violence and pretious shall their blood be in his fight Paraphrase 14. To rescue them out of the hand of the injurious and oppressor and preserve their lives from the invader as those that are much valued and esteemed by him And so shall Christ redeem in the most eminent manner those that rely on him from all their spiritual enemies Sin and Satan from the power of the one and tyranny of the other and pay his own life a ransome for mankind 15. And he shall live and to him shall be given of the gold of Sheba prayer also shall be made for him continually and daily shall he be praised Paraphrase 15. As long as he lives shall strangers reverence and subjects continually bless and pray for him as the Author of a peaceable and happy life to them And so shall the faith of Christ have the reverence of strangers be admired by all that hear of it as being made up of the most excellent divine doctrines of charity purity subjection c. and for all those that set themselves to the practice of his precepts they shall have cause to bless them and magnifie them as the greatest mercy that could ever have been vouchsafed them 16. There shall be an handful of corn in the earth upon the top of the mountains the fruit thereof shall shake like Lebanon and they of the city shall flourish like grass of the earth Paraphrase 16. In his time shall there be great abundance of all things and Gods hand very remarkable in blessing and prospering the smallest quantity of seed sown in the barrennest soile into a most plentiful harvest and this city shall thrive proportionably the number of the inhabitants shall increase as fast as the seed which is sown doth And so in the dayes of the Messiah shall Gods providence and his grace most signally evidence it self in bringing forth a multitude of believers by a little contemptible preaching of the faith among the most idolatrous obdurate Gentiles 17. His name shall endure for ever his name shall be continued as long as the Sun and men shall be blessed in him all nations shall call him blessed Paraphrase 17. And his memory and honour shall outlive his person shall never be blotted out but shall flourish and descend upon his posterity as a mark of renoun to all that shall come from him And for all others when they shall bless any Prince or royal person they shall do it in this form The Lord make thee like Solomon And in sum all the nations in the world shall look upon him as a most blessed person a most wise and a most prosperous Prince And so shall Christ pretypified by Solomon be in a most eminent manner remembred even adored and worshipped and magnified for ever All they that receive his faith shall as his sons be called by his name be known by the title of Christians and be looked upon as a most happy and blessed sort of men that they are vouchsafed that dignity of being his sons to be taught and educated by him and to transcribe his copies to be like him in all goodness 18. Blessed be the Lord God the God of Israel who only doth wondrous things Paraphrase 18. For these and all other his mercies so wonderfully wrought for his servants and which none else is able to work the eternal Lord of heaven and earth who alone is worshipped by the Jews and which hath chosen them to himself to be his people be now and ever magnified 19. And blessed be his glorious name for ever and let the whole earth be filled with his glory Amen and Amen Paraphrase 19. And O that all the men in the world would set themselves industriously and faithfully to his service that they would bless and praise him continually offer up their daily oblation of lands and thanksgiving to him and all hearts be throughly possest with his divine excellencies and endeavour to express the power thereof in all the actions of their lives in doing what he hath directed and exemplified to them O that every man would say Amen to this prayer O that God would once grant this petition 20. The prayers of David the son of Jesse are ended Paraphrase 20. Here is the conclusion of the second Book of Psalms which were if not all composed yet perhaps all collected and put into this order by David The other Books that follow being a collection of Asaph and other men in which some there are also of Davids composing after the finishing of this collection or shutting up of this Book Annotations on Psalm LXXII V. 3. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness and so joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall judge in the beginning of the next verse and so it must be if the ב have any signification But it is not unusual for this and other prepositions to be used as expletives and accordingly the Chaldee retains it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst yet both the Syriack and Latine leave it out and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy righteousness and justitiam righteousness And so the sense is most perspicuous V. 5. They shall fear thee For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear or reverence thee The LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall prolong his life and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall endure as long as the Sun and so the Latine permanebit cum sole and he shall abide with the Sun But the Chaldee adhere to our reading of the Hebrew and render it both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear from or be afraid of thee and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pray before thee and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or adore which the Interpreter
out from thence so great abundance of water as if the Abyss had supplied the rock with that store 16. He brought streams also out of the rocks and causeth waters to run down like rivers Paraphrase 16. And from this new kind of spring proceeded a full current which followed them as far as Cades see note on 1 Cor. 10. b. and afforded them plentiful supplies of water in that place of drought 17. And they sinned yet more against him by provoking the most High in the wilderness Paraphrase 17. Yet did not this miracle of mercy prevail upon them to give them a trust and affiance in God who had wrought such wonders for them but they fell back after this into a new distrust of his power and thereby provoked his wrath exceedingly 18. And they tempted God in their heart by asking meat for their lust 19. Yea they spake against God they said Can God furnish a table in the wilderness 20. Behold he smote the rock and the waters gushed out and the streams overflowed can he give bread also can he provide flesh for his people Paraphrase 18 19 20. For when he had taken such care to convince their infidelity and supply their wants by sending them quails in the evening and in the morning manna Exod. 16. both these rained down on them miraculously from heaven and when on their murmuring for water at Rephidim he had given plenty of water out of the hard rock in Horeb Exod. 17. yet again after both these Numb 11.5 they fell a murmuring and complaining and distrusting of God preferring their condition in Egypt before this which God had now brought them to and in a manner blaspheming and speaking ill of him and requiring as a proof of his power and presence among them a table furnisht with flesh as well as bread a satisfaction to their appetites which they pretended to be cloyed with manna as well as a provision for their wants 21. Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel Paraphrase 21. And this very highly displeased and provoked God and brought down very sharp punishments upon them 22. Because they believed not in God and trusted not in his salvation 23. Though he had commanded the clouds from above and opened the doors of heaven 24. And had rained down Manna upon them to eat and had given them of the corn of heaven 25. Man did eat Angels food he sent them meat to the full Paraphrase 22 23 24 25. And that most justly for their strange obstinate distrust and infidelity even after all those signal miracles shewed for the supplying their wants that especially of his giving them Manna a solid nutritive substantial sort of bread prepared and made ready for them in heaven and brought them down in a showre as it were of rain in the greatest abundance a very ample proportion to every person among them and all this wrought for them signally by God through the ministry of Angels 26. He caused an East-wind to blow in heaven and by his power he brought in the South-wind 27. He rained flesh also upon them as dust and feathered fouls like as the sand of the sea 28. And he let it fall in the midst of their camp round about their habitations Paraphrase 26 27 28. Thus then God was pleased to deal with these unbelieving murmurers at once to convince and punish them He sent out a vehement wind and by it brought from the sea an innumerable company of quails and let them light in the place where they incamped near a days journey on this side and as far on the other side of their dwellings where they lay strawed as thick as the sand is wont to be on the sea shore two cubits high upon the face of the earth Numb 11. â—1 29. So they did eat and were well filled for he gave them their own desire 30. They were not estranged from their lust but while their meat was yet in their mouthâ— 31. The wrath of God came upon them and slew the fattest of them and smote down the chosen men that were in Israel Paraphrase 29 30 31. Thus did he answer their demands to the full restrained not their appetites gave them what they so longed for in great abundance and permitted them to gather it Numb 11.32 to dress it and to take it into their mouths And then before they had chewed it while it was yet between their teeth v. 33. the instruments of Gods displeasure and vengeance seised on them a very terrible plague v. 33. and destroyed the healthiest and principal men among them in very great numbers 32. For all this they sinned still and believed not for his wondrous works Paraphrase 32. These judgments thus added to his works of mercy might a man would think have wrought upon them and deterred them from farther provoking God convinced them of his power and ingaged them to a full resignation and affiance and dependance on it But they were not thus successful they had not this effect but after this again they were as rebellious and mutinous and unbelieving as ever 33. Therefore their days did he consume in vanity and their years in trouble Paraphrase 33. And God accordingly continued his punishments among them kept them in a wearisome condition in the wilderness there to be harass'd and worn out and at length to die all of them that came out of Egypt but Caleb and Joshua and never to enter into the promised land 34. When he slew them then they sought him and they returned and inquired early after God 35. And they remembred that God was their rock and the high God their redeemer 36. Nevertheless they did flatter him with their mouth and they lyed unto him with their tongues 37. For their heart was not right with him neither were they stedfast in his Covenant Paraphrase 34 35 36 37. Some exemplary severity God oft exercised among them and that had some weak effect upon them reduced them in some degree brought them for a while into some temper of piety and belief and dependance on God together with an acknowledgment of his mercies And though this was not hearty nor durable but formal and feigned and temporary and so still but hypocritical 38. But he being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath 39. For he remembred that they were but flesh a wind that passeth away and cometh not again Paraphrase 38 39. Yet such was Gods abundant mercy and compassion and love to the posterity of Abraham to whom his promises were made that he would not destroy them all at once but left a seed and remnant from whom might come a succession of such whom he might bring into the promised land and so make good his
speedily to rescue us out of that great slavery to redeem us from those severe tasks of working in the kilns under Pharaohs officers 7. Thou calledst in trouble and I delivered thee I answered thee in the secret place of thunder I proved thee at the waters of Meribah Selah Paraphrase 7. And soon after at the giving of the law in Sinai when the thunder and lightning and tempest was so terrible that they all quaked and besought to be freed from it he was pleased to free them accordingly and secure them from all danger A little before Exod. 17. they were in distress for water at Rephidim it being for their trial that God suffered them to be in want for a while and though they behaved it very ill shewed themselves a faithless murmuring people yet God spared them then and inabled Moses by striking the rock Horeb to bring forth plenty of water for them 8. Hear O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God Paraphrase 8 6. But having this experience of their infidelity and proneness to apostatize and return to Egypt preferring the false Gods there before the true God which brought them out from thence he thought good in that terrible manner v. 7. to give them severe precepts and ordinances of not admitting any Idol or heathen worship among them 10. I am the Lord thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it Paraphrase 10. Severely requiring them to commemorate and serve and worship him as the God which had with such prodigies of judgments on the Egyptians and miracles of mercies toward them delivered them out of that tyrants hands and by bringing them water in time of distress out of the hardest rock demonstrated his power and readiness to grant them the greatest abundance if by humility and obedience and fidelity and constant addresses to him in all their wants they should render themselves capable of it 11. But my people would not hearken to my voice and Israel would none of me Paraphrase 11. But they were far from the performance of this condition from qualifying themselves by obedience and acquiescence and delight in him for his performance of this most gratious promise to them 12. So I gave them up unto their own hearts lusts and they walked in their own counsels Paraphrase 12. And accordingly God withdrew his protection grace and favour from them delivered them up to follow their own corrupt counsels and purposes to injoy their own choises the vanities of their Idol worships which were not able to protect them and all the sad consequences thereof 13. O that my people had hearkened unto me and Israel had walked in my ways 14. I should soon have subdued their enemies and turned my hand against their adversaries Paraphrase 13 14. Had they but performed their part of Covenant to God afforded chearful obedience and faithfully observed his directions he would have been most sure to have performed his promise to them and by interposition of his strength immediately have discomfited and destroyed their stoutest enemies 15. The haters of the Lord should have submitted themselves unto him but their time should have endured for ever Paraphrase 15. All that opposed them and so resisted the counsels of God for making Israel a most happy and prosperous people should certainly have been brought low and for dread of his power performed a feigned though not real obedience to him and so the peace and strength of the people of Israel should have been most durable and lasting 16. He should have fed them also with the finest of the wheat and with honey out of the stony rock should I have satisfied thee Paraphrase 16. And that accompanied with all temporal plenty the most fertile harvests and richest accessions the best sorts and greatest stores of every thing not only for necessity but delicacy And so parallel to this the world of Christians if they would but set themselves chearfully to the practice of his precepts should find a wonderful spiritual completion of this promise not only sufficient yea abundant grace to perform what is required of them in that degree as will be accepted but withal the most exuberant joys and pleasures in this world abstracted from the bliss of the other world in the constant exercises of his graces and practice of those duties Annotations on Psalm LXXXI V. 2. Take a Psalm What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will be discerned best from the Chaldee who render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lift up your voice in a laud or Psalm so Abu Walid sound or sing out aloud praise or songs of praise according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for lifting up applied to the voice whether in singing or weeping which the LXXII duly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise or lift up the voice It is also applied to speaking as when Balaam is said to take or lift up a parable Num. 23.7 18 24.3 15 20 21 23. So Job 27.1 Job added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up his parable the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adding spake So Hab. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall lift or take up a parable All Hebrew dialect for pronouncing or speaking aloud or solemnly as here the Psalm is solemnly to be sung and so to be lifted up As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows it may perhaps be be best rendred answer the timbrel from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for referre or perhaps rather according to the Chaldee use of the word speak or annuntiate to the Timbrel as Jud. 11.40 the daughters of Israel went yearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak to the daughter of Jephtha i. e. to annuntiate sing songs to her by way of lamentation the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn for and so the rest of the antient Interpreters agree and then by analogy this here will be singing a chearful as that was a doleful song So Jud. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall reherse by way of Praise or Psalm the righteousnesses of the Lord. But others derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth Abu Walid and under that root renders it strike up or play on the Timbrel V. 3. In the new moon The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendred in the beginning of the month that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows may be rendred as it truly signifies in the new Moon 'T is true that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indifferently signifie the novilunium and the first day of the moneth but here the new Moon being peculiarly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
glorifying thee 6. For who in the heaven can be compared unto the Lord who among the sons of the mighty can be likened unto the Lord Paraphrase 6. For though they be glorious creatures and instruments and ministers of God yet there is no least comparison between all the power and operations of all those and that which is performed by God in these his admirable dispensations toward his people which therefore are to be lookt on with amazement and highest degree of reverence and adoration by all those glorious creatures which attend him 7. God is greatly to be feared in the assembly of his saints and to be had in reverence of all them that are about him 8. O Lord God of hosts who is a strong Lord like unto thee or to thy faithfulness round about thee Paraphrase 8. Thou art the Lord and only supreme commander of all those Armies of Angels and as thou art armed with power above all those so art thou guarded with fidelity by the former thou canst and by the latter thou wilt certainly perform all that thou hast covenanted with us 9. Thou rulest the raging of the Sea when the waves thereof arise thou stillest them Paraphrase 9. Thy power is sufficient to bring down and tame the proudest and most tumultuous element the very Ocean it self when it is most boysterous is immediately quiet at thy command 10. Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong arme Paraphrase 10. By this means as once thou gavest thy people the children of Israel a passage out of Aegypt through the channel of the Red Sea so didst thou return the Sea upon Pharaoh and the Aegyptians the tyrannizing enemies of thy people destroyedst him there as discernibly and illustriously as if thou hadst slain him with a Sword and together with him by thine own immediate interposition didst then overwhelme and drown the Aegyptians 11. The heavens are thine the earth also is thine as for the world and the fulness thereof thou hast founded them Paraphrase 11. Thou art the only creator of the whole world and all that therein is thou gavest it that stable firm being that it hath so that the sea though much higher than the rest of the Globe doth not yet drown the earth And as in the Creation all was ordered by thy command so hast thou still the only right of power and dominion over all in the administration of things 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name Paraphrase 12. All the regions of all the quarters of the earth as the Northern and Southern so the Western and Eastern coasts are created by thy power and protected and supported by it and accordingly are obliged to bless thy providence for all the least good that they enjoy 13. Thou hast a mighty arme strong is thy hand and high is thy right hand Paraphrase 13. Thy power is far removed above all the oppositions and resistances in nature whatsoever thou wilt thou art perfectly able to do and thy providential power of mercy of delivering and obliging is above all the other works of it eminently observable 14. Justice and judgment are the habitation of thy throne mercy and truth shall go before thy face Paraphrase 14. Whatsoever thou doest thy mercy and pity is discernible in it and so is thy justice and fidelity also Thou makest promises of abundant mercy to thy servants and never fallest to perform them 15. Blessed is the people that know the joyful sound they shall walk O Lord in the light of thy countenance Paraphrase 15. And 't is no small degree of bliss to be thus honoured by God as the people of Israel is to receive such stupendious mercies from him and to be taught the way of praising and acknowledging his mercies so as will be acceptable to him such as they are secured of Gods continual favour if they be not stupidly wanting to themselves there being no more required of them than humbly to beg and qualifie themselves to receive his mercies and then thankfully to acknowledge and being secured of this they can want nothing to live most comfortably and pleasurably Psal 135.3 16. In thy name shall they rejoyce all the day and in thy righteousness shall they be exalted Paraphrase 16. Two soveraign benefits shall they enjoy hereby 1. a continual delight and joy that they are favoured by thee which they shall as delightfully express in singing continual praises to thee and this very communion with God a confidence of Gods kindness and a perpetual blessing him for it is of all others the most pleasurable way of living a paradise or antepast of heaven here 2. the natural consequent of Gods favour and mercy his raising them up out of the most low and dejected state see v. 17. to the greatest height of dignity 17. For thou art the glory of their strength and in thy favour shall our horn be exalted Paraphrase 17. For though such men have no solid strength of their own yet by additions they receive from thee they may confidently attempt any thing and depend on thee for the performance And that gives us thy servants by thy continued favour and kindness to us an humble assurance that thou wilt raise us out of our present dejection v. 38. c. to an high degree of power and dignity see Luk. 1. note n. 18. For the Lord is our defence and the holy one of Israel is our King Paraphrase 18 The ground of our assurance being only this that the supreme God of heaven and earth he that hath made and performed such wonderful promises to this people of Israel and by his own special providence appointed David to be King over us by this owning us peculiarly as his own Kingdom is he that undertakes to shield and secure us from all dangers 19. Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oyle have I anointed him Paraphrase 19 20. One special act of his goodness to us it was that appearing in vision to Samuel the good Prophet he told him who it was that he had chosen to be King in Saul's stead to rule and defend his people a person of eminent vertues and though mean in the eyes of men an approved faithful servant of his herein an eminent type of Christ the fountain of all good to mankind 21. With whom mine hand shall be established mine arme also shall strengthen him Paraphrase 21. To him God promised to be always present and ready at hand to assist and preserve and secure him in all his undertakings 22. The enemy shall not exact upon him nor the son of wickedness afflict him Paraphrase 22. To protect him from the stratagems
this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the reâ—building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and
〈◊〉 〈◊〉 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
down Num. 11.33 and Psal 78.30 though not in Exodus viz. that while the flesh was yet between their teeth e're it was chewed the Lord smote the people with a very great plague the judgment whereof was never the less discernible that it was an effect of their diet when even miracles admit the subserviency of usual means whereupon the place was called Kibroth hataavah because there they buried the people that lusted By this means they were deprived of the fruit of this their festival table even when he gave them what they lusted for The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attenuate emaciate is used also for destroying Zeph. 2.11 when God threatens that he will emaciate i. e. destroy all the Gods And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred more generally destruction or plague and so R. Tanchum on Zeph. 11. renders it destruction The Hebrew Arabick Glossary interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defect The Jewish Arab version hath leanness into their body as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for the body Accordingly for sending leanness here the Psalmist Psal 78.31 useth this plainer style of slaying the fattest of them and smiting the chosen men in Israel V. 20. Glory For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory which we now reade and so is followed by some copies of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory and though others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his yet from the former both the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin gloriam suam their glory the original copies are by the Jews said to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory What heed 〈◊〉 to be given to the Jews herein I shall not now define but onely observe that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being that of a thick cloud wherein God was pleased to exhibit or presentiate himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory may well enough have been the original word meaning by it God's presentiating himself to them that when God had spoken to them out of the midst of the fire with darkness clouds and thick darkness Deut. 4.11 and they saw no similitude onely they heard a voice v. 12. they turned this majestatick presence afforded to them i. e. their glory into the similitude of a calf the image of one of their Aegyptian Gods Thus the word may be interpreted as we now have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of their Lord it being yet clear that this very thing is elsewhere in Scripture frequently styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory Deut. 5.24 the Lord hath shewed us his glory and his greatness and we have heard his voice out of the midst of the fire So Exod. 24.16 the glory of the Lord abode upon the mount and v. 17. the sight of the glory of the Lord was like devouring fire on the top of the mount in the sight of the children of Israel So Exod. 33.18 shew me thy glory and ch 40.34 a cloud covered the tent and the glory of the Lord this bright cloud filled the Tabernacle and Numb 14.10 the glory of the Lord Thus Rom. 1.23 in the like matter and style as here they changed the glory of the incorruptible God into an image by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here meaning the glorious presence and exhibitions of God which he was wont to afford them which being in radient fiery clouds wherein Angels appeared God himself remaining perfectly invisible Deut. 4.15 the making and setting up any figure or image of an oxe or calf whether to signifie Apis an Aegyptian false God or the image or similitude of the true God whose voice they heard but saw no kind of similitude and the proclaiming before it These be thy God's O Israel which brought thee out of Aegypt Exod. 32.4 and these to go before them and conduct them in stead of Moses v. 1. was a great abomination and provocation That this is the meaning of God's glory see 2 Pet. 1.17 where the voice from heaven This is my beloved son is said to have come from the magnificent glory which the text tells us Mar. 9.7 came out of the cloud that overshadowed them So in those places of Exodus praemised where the glory of the Lord is certainly the thick cloud c. on the mount by which God exhibited himself called in the Targum and among the Jewish writers so frequently the majestick presence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitation of God of which see more Annot. on Matt. 3. k. and Rom. 1. f. one text there is that useth the word glory of the visible throne of God the Father in heaven Act. 7.55 he looked into heaven and saw the glory of God and Jesus standing at the right hand of God by glory meaning that visible satellitium of Angels which appearing to him in a radiant manner were an evidence of God's special presence there according to which it is that among us the raies about the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily styled a glory V. 23. The breach What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach or rupture here signifies must be resolved by the use of both verb and noun in other places Eccl. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break is applied to an house and opposed to the building of it and so evidently signifies the pulling down or ruinating it so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pull it down So 2 Sam. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath broken i. e. destroyed mine enemies before me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the breaking i. e. destruction of waters which carry all away before them a sweeping destruction upon which that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of ruptures i. e. ruines or destructions So Exod. 19.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he break on them i. e. destroy them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill them saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy the LXXII Thus is the verb frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying by the LXXII and the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruine Job 16.14 he breaketh me with breach upon breach one ruine and destruction on the heels of another So Jud. 21.15 God's making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach in the tribes of Israel is his having destroyed one of the tribes that of Benjamin being lacking v. 3. and cut off v. 6. So Ezech. 22.30 standing as that oft signifies praying interceding with God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupture is explained by that which follows that I should not destroy it i. e. saving or rescuing it from destruction So 2 Sam. 6. God's smiting of Vzzah that he died v. 8. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's breaking a breach upon Vzzah and from thence the place is called Perez Vzzah the breaking of Vzzah i. e.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all that have delight or pleasure in such study or meditation sought of all that desire them saith the Jewish Arab. But the word also signifies to be found Isa 65.1 I am found by them that sought me not And then this will bear an excellent sense frequently met with in other places that the secret of the Lord is with them that fear him his way is plain unto the righteous so Abu Walid they are evident or plain to all that delight in them or love them though the wicked shall fall therein and the like The next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are capable also of another rendring in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 3.1 where we render it purpose and Eccl. 5.7 where we render it matter and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing in both places And by analogy with those the phrase may here signifie in all their parts designs or purposes or in all their several concernments V. 4. Made his wonderfull works to be remembred The most proper rendring of this verse will be pitcht on by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial any thing by which a man may be remembred any name or title attributed to any for any notable action or excellency So the LXXII Exod. 17.14 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and Hos 12.5 The Lord God of hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is his memorial that sure is the Lord is his name And accordingly the Mazorites call God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorial Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made a memorial is no more than he hath made him a name either by common way of speaking he hath left remembrances of himself which will continue as Gen. 11.4 Let us make us a name and 2 Sam. 7.9 I have made thee a great name and v. 23. of God himself that he went to make him a name and to doe for you great things very agreeable to the style here he hath made a memorial or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his wondrous works and so the Chaldee understand it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made him a good memorial Kimchi reads it a memorial of his wonders in Aegypt in giving us the Sabbath Passeover and other feasts accordingly Aben Ezra renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the spoil of the Aegyptians according to the promise of God Gen. 15.13 But it may be also interpreted more minutely and critically he hath made him a title a name by which he expects to be called viz. this which here follows as the breviate of that by which he was pleased to proclaim himself Exod. 34.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord mercifull and gracious not making this a distinct sentence from the former but affixing it as that name which he hath made himself by his works V. 7. Commandments are sure From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies true and sure and faithfull is the Epithet of God's Commandments here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is to be rendred will be best guest by considering the context and the peculiar importance of the Commandments here The former verse speaks of the heathen nations the Canaanites c. who were by God's appointment rooted out of their land and the Israelites planted in their stead In this saith the Psalmist there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelity and judgment fidelity in performing the promise made to Abraham many years before and just vengeance on those nations for their sins the measure of which they had now filled up And as the ground of both these 't is here added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his commandments The word which we render commandments comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to visit either for good or evil which signifies also to command or give order So of Cyrus Ezr. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath charged me and 2 Chron. 36.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath charged me the same Cyrus to build him an house at Jerusalem In this sense of the word it may here be fitly used for God's appointments and commands to the children of Israel to root out the Canaanites and to take possession of their land not understanding it of the Commandments or Law of God written in their hearts against which these nations had so unnaturally offended So when Joshua Jos 8.29 commanded to cut down the carcasse of the King of Ai c. the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frequently in the like sense And then of these commands of God these appointments of his for the good of the one sort and the punishment of the other the LXXII fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands or expresses given by him the Psalmist saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure firm faithfull i. e. are most certainly performed whensoever he gives order for the destroying of a nation it shall certainly be performed unless by their speedy repentance they avert it Jer. 18.8 and so for his command of building and planting v. 9. And this in both parts is the probablest meaning of the place as will be guest by the insuing verse They stand fast for ever and ever V. 10. Beginning of wisedom The word beginning is of uncertain sense It may signifie the first in time onely and so the rudiments first foundation or ground-work and so though the most necessary yet the most imperfect part of the work And if it should thus be understood here and in other places the sense would be no more but this that there were no true wisedom which had not its foundation in piety and fear of God But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head signifies the first in dignity as well as in order or time and is frequently used for the chief or principle of any kind So Deut. 18.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head the prime the principal i. e. the best of thy corn and wine and oile and of the fleece of thy sheep So Amos 6.6 that anoint themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the chief of ointments the best and most precious and 1 Sam. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of that which was devoted is interpreted v. 9. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and all the good as that is opposed to the base and vile in that verse So Numb 24. Amalek was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first i. e. chief of the nations And thus it is to be understood here that the fear of the Lord which signifies all piety is the principal or chief of wisedom as sapientia prima in Horace is the principal or most excellent wisedom according to that of Job chap. 28.28 Vnto man he said Behold the fear of the Lord
applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
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
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
peculiar manner by whose ministery mercies and deliverances are solemnly conveyed to godly men or rather to Christ incarnate with whose Humanity the Deity being inseparably united God is always present with him and through him with us for whom sitting at God's right hand he constantly maketh intercession But more immediately referring to the Ark of God where he is pleased to exhibit his presence and audience to the prayers of his servants who there address them to him which being placed on mount Zion that sure is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hills v. 1. to which as they then came when they could to offer up their prayers so when they were hindred and detained from that personal address they yet turned their faces and lift up their eyes that way as here it is said See Dan. 6.10 This for the full and ultimate importance of the words But for the immediate sense of them the scheme seems to be military The besieged person daily looks to the hills to see if any relief be coming from any quarter any signal by fire or the like giving intelligence of succour approaching so saith Aben Ezra as men doe in a siege and so Kimchi also And then by this scheme the Psalmist expresses his own repose to be in God that dwelleth above in heaven and presentiates himself to his servants in Zion Our help cometh from a place higher than any earthly hill from a more sure deliverer V. 8. Going out and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and coming or going out and coming in being as here used by it self without any addition hath a different importance from what it hath when it is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the people 1 Sam. 18.13 and the like For then it imports governing or ruling onely So v. 16. all Israel and Judah loved David because he went out and came in before them So Act. 1.21 all the time that Jesus went in and out among us i. e. taught us ruled us his disciples here on earth But in this place without that addition it signifies more generally doing any thing of what sort soever all actions being comprehended under one of these two sorts going out to more publick and coming in to more private affairs or again going out to begin coming in at the end of the work The Chaldee here paraphrase it by going out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to affairs to negotiation and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the study of the Law The Hundred and Twenty Second PSALM A Song of degrees of David The hundred twenty second is an expression of great joy for a return to the benefits of God's publick service together with a prayer for continuance of those peaceable opportunities It was first composed by David probably after his return from his flight from Absolom and solemnly sung by the Levites upon the return from the Captivity see note on Psal 120. a. 1. I Was glad when they said unto me Let us go into the house of the Lord. 2. Our feet shall stand in thy gates O Jerusalem Paraphrase 1 2. Blessed be God for the joyfull news which he hath now afforded us the liberty to go to Jerusalem and to the Ark of God's presence which is placed there the most blissfull prerogative of peaceable publick assemblies from which we have been debarred so long 3. Jerusalem is builded as a city that is compact together Paraphrase 3. Jerusalem is a lovely place the very buildings being so uniform are very beautifull and an emblem of that union of minds both in charity and united intercessions which is the most amiable gracefull thing in the Church of God 4. Whither the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord. Paraphrase 4. And nothing more lovely in it than that it is the place to which all the inhabitants of the land are thrice every year obliged to go up to commemorate the mercies of God afforded to his people 5. For there are set thrones of judgment the thrones of the house of David Paraphrase 5. Yet beside this of the house and service of God there also the Sanhedrim or supreme judicature of the nation sitteth that great court where the highest matters are decided And there also is the palace where David and the Kings of Judah descending lineally from David do and shall constantly reside 6. Pray for the peace of Jerusalem they shall prosper that love thee Paraphrase 6. From all these both civil and ecclesiastical considerations it is the duty of all good men to pray for this place and to love it most affectionately to beseech God to bestow a quiet injoyment of all these advantages and therein all manner of prosperity upon it And they that thus love and pray and contribute their utmost to it shall certainly gain to themselves prosperity and temporal felicity by this means 7. Peace be within thy walls and prosperity within thy palaces Paraphrase 7. Let this therefore be our united prayer that God will pour down all his blessings upon this place 8. For my brethren and companions sakes I will now say Peace be within thee 9. Because of the house of the Lord our God I will seek thy good Paraphrase 8 9. And as our prayers so let our most earnest indeavours be bent this way to advance the prosperity and tranquility of it and so both of Church and state which are equally concerned in it And to this all obligations both humane and divine charity to our brethren and piety to that God who is adored and glorified there most strictly engage us Annotations on Psal CXXII V. 3. Compact This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associated from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn or associate or joyned to it self together refers critically to that which the sacred story gives us of that city The site of it was upon a very unequal ground the low town was mean and dismantled the castle on the hill was fortified and held as a place of strength which being taken by Joab David built up the whole and so made it one city associated and joyned together 1 Chron. 11.7 8. David dwelt in the castle and built the city round about and Joab repaired the rest of the city V. 4. Vnto the testimony of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth literally signifie the testimonies as that imports commands given to Israel So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb as it signifies to testifie is also to admonish and so testimonies and statutes and judgments Deut. 4.45 are all used in the same sense for the commands delivered by Moses from God and so ch 6.20 What mean the testimonies and frequently in this book of Psalms God's testimonies being that which he hath revealed and thereby testified of his will So when
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
soul will not bear that And the Chaldee and Syriack exactly follow the Hebrew The Hundred and Twenty Fifth PSALM A Song of Degrees The hundred twenty fifth is a declaration of the onely true safety that which consists in our adherence to God without any seeking to irregular indirect means for the attaining it Aben Ezra applies it to the days of the Messiah 1. THey that trust in the Lord shall be as mount Sion which cannot be removed but standeth fast for ever 2. As the mountains are round about Jerusalem so the Lord is round about his people from henceforth even for ever Paraphrase 1 2. There is no such perfect security as that of the faithfull servant of God which reposeth his intire trust and dependence on him He that doth so stands as fast as the holy mountain whereon God himself is pleased to reside which certainly no power of man can be able to remove out of its place The guard of God's Angels and blessed protection surrounding him cannot better be exprest than by the situation of Jerusalem with hills incompassing it for as those hills are sure to keep that city safe from all incounters of winds or tempests so doth the blessed protection of God surround all faithfull servants of his 3. For the rod of the wicked shall not rest on the lot of the righteous lest the righteous put forth their hands unto iniquity Paraphrase 3. For however for a time the tyrannical oppressions of wicked men may prosper to the disturbing the peace of the pious and so rob them of their promised portion of felicity in this life yet will not God permit this to be lasting or durable to the one or to the other prosperity to the wicked or oppressions to good men lest it should be a temptation of too great force able to shake the constancy of pious men and perswade them to doe as wicked men doe when they see it prosper so well with them See note on Psal 16. f. 4. Doe good O Lord unto those that be good and to them that are upright in their hearts 5. As for such as turn aside unto their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel Paraphrase 4 5. God is and will certainly be a gracious and bountifull God to all that continue faithfull and constant to him Their sincere indeavours of serving him shall be abundantly rewarded by him whilst on the other side all obstinate impenitent sinners that in despight of all God's commands and threats and warnings will still go on to heap sin upon sin one wilfull provocation upon another God shall certainly inflict most horrid eternal punishments on them which shall yet farther be increased and inhansed to them by seeing the true pious man whom they scorned and opprest in this life to be received into a state of immarcessible felicities Annotations on Psal CXXV V. 2. As the mountains The Hebrew here is elliptical and best supplied by adding the verb hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem hath hills round about her and this a fit expression of the safety and security of the situation being thus guarded from winds and tempests and this a seasonable resemblance to express the benefit and safety which ariseth from God's protection which incompasseth the pious man The LXXII have here by varying the punctation made this other sense of the two first verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that trust in the Lord are as the hill Sion and then in another sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that inhabits Jerusalem shall not be shaken for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountains are round about it and the Lord is round about his people In which rendring they have made no other change beside that of the pointing save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall stand they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle standing or dwelling which is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee and Syriack accord to our ordinary reading and punctation V. 5. Turn aside unto The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bend distort pervert regularly signifies perverting distorting and being joyned here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we rightly render crooked ways it signifies a perverting those ways which are already crooked i. e. going on still and improving their course of impiety in stead of reforming or strengthening growing worse and worse And to such obdurate sinners which daily accumulate sin on sin the vengeance belongs which is here spoken of viz. to be cast out rejected from God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies making to go or walk either bidding them go Go ye cursed into everlasting fire or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and send out is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII here he shall drive them out and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workers of iniquity as when Christ saith they shall have their portion with hypocrites or unbelievers The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell the place where such must expect their payment The Hundred and Twenty Sixth PSALM A Song of Degrees The hundred twenty sixth celebrates the return from captivity and the great joyfulness thereof after their former sorrow and seems to have been first compiled by Esdras or some of that Age. 1. WHen the Lord turned again the captivity of Zion we were like them that dream 2. Then was our mouth filled with laughter and our tongue with singing Then said they among the heathen The Lord hath done great things for them Paraphrase 1 2. After a long and a miserable captive state it hath at length pleased God to bring us back again to the injoyments of his publick service in his holy place This is a most joyfull blessing to us to be celebrated with mirth and festivals and singing of Psalms being as it were the restoring of a joyfull comfortable state of health to a numerous people that were long under a dolorous epidemical disease The mercy so great and unexpected and wrought so wonderfully for us that the very heathens themselves could not but acknowledge it a work of God's great power and special favour to us 3. The Lord hath done great things for us whereof we are glad Paraphrase 3. And so indeed 't is true The Lord hath magnified his mercy toward us restored to us health and joy 4. Turn again our captivity O Lord as the streams in the south Paraphrase 4. As for those that are yet behind unreduced for so 't is certain some came back before others some with Esdras others after with Nehemiah Lord be thou pleased to hasten their delivery That mercy will come as seasonable to them as water to the most patched dry soil 5. They that sow in tears shall reap
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
failing which if thou shouldest proceed with us in thy just severity would render us uncapable of thy absolution 4. But there is forgiveness with thee that thou mayest be feared Paraphrase 4. But thou art a God of grace and mercy which allowest place of repentance to those that have offended and wilt allow pardon to the penitent Were it not for this we were all in an hopeless desperate condition and that utter desperation of mercy would ingage us for ever in our course of sin without any thought of returning or repenting But being by thy mercy respited and by thy gracious call invited and by the attraction of thy spirit if we do not resist effectually drawn to repentance and assured of thy acceptance if we come here is a full concurrence of all arguments and motives and aids to bring us and oblige and ingage us to it 5. I wait for the Lord my soul doth wait and in his word do I hope Paraphrase 5. In thee therefore my hope and full trust is repoposed thy mercies and gracious promises are the onely anchor and support of my soul 6. My soul waiteth for the Lord more than they that watch for the morning I say more than they which watch for the morning Paraphrase 6. To thee I daily betake my self early in the morning at the time that the Priests offer their morning-sacrifice in the temple I constantly address my prayers and my very soul before thee 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption 8. And he shall redeem Israel from all his iniquities Paraphrase 7 8. And the same is the duty of all true Israelites let all such apply themselves diligently and constantly to God as to a God of mercy and pardon and propitiation that will be reconciled to all truly penitent faithfull servants of his not imputing to them their frailty and sins of infirmity if they be guilty of no other nay nor their grosser sins knowingly and deliberately committed if they be retracted and forsaken by confession contrition and renovation of mind and their pardon humbly sued out by constant prayer For as a remedy for all such the blood of the Messias was most sufficient and that decreed and designed by God to all the world for the obtaining of actual redemption and pardon and restitution to his favour as of captive Israelites to their countrey and temple upon their sincere change and reformation Annotations on Psal CXXX V. 4. Feared For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared our copies of the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy names sake and that joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have waited for thee O Lord following But the Hebrew no way inclining to that reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and the Latin which most commonly follows the LXXII reading propter legem tuam sustinui te Domine for thy law I have waited for thee and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read without points being easily mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law in all probability the original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy laws not for thy names sake But this as it is evident by a double mistake one in the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other whether in the Latin only or in the LXXII also 't is uncertain by taking that word from the end of the former and joyning it to the latter period But without either of these the Hebrew reading is very current But so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft to be rendred there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII propitiation with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared by the fear of God signifying obedience to his laws to which his pardoning of the frailties and slips of our lives invites and draws us when a desperation of all mercy for such would certainly avert us from it V. 6. More than they that watch for the morning This verse is very perspicuous in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally my soul to the Lord where is an Ellipsis necessarily to be supplied by riseth or cometh or hasteneth or the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers or warders or guard in the morning i. e. as early from that time that they come or hasten to their watches then follows again repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guard or watchers in the morning which repetition in Hebrew Dialect signifies the daily several watchers of every morning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man i. e. every man one after another the Hebrews wanting forms of distribution see note on Mar. 6. e. And so this is the full importance of the verse The guards every morning that hasten to their watches are not yet earlier than I in my daily addresses to God What these watchers or guards of the morning are the Chaldee hath best exprest they that observe the morning watches say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may offer the morning oblation i. e. the Priests which in their turns officiated or rather some officers of theirs which were peculiarly appointed from a tower to expect the first appearance of break of day the manner of which is at large described in the Talmud Cod. Joma The Chaldee for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just to the same sense which yet their Latin render plusquam observantes more than they that observe But the words do not so import nor could it truly be said that he waited or observed his offices more than the Priests or guards in the Temple did who never mist the performing of their daily offices there The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the morning watch till night by the addition of till night thinking to supply what was wanting and to the term from which he began his watch adding the term to which he continued it hereby evidencing their understanding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of from And so the Syriack do also who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watches of the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and untill the morning watch i. e. from one morning watch unto another Whereby they rightly render the former part but observe not the elegancy in the repetition but suppose the preposition ל to to be there wanting which they thus supply But the interpretation we have given is most agreeable both to the sense which is to express his daily constant earliness in the service of God equal to that of the Priests in the Temple every morning of every day and to the Hebrew idiome also Of these watches somewhat hath been said note on Psal 119. hh Yet in this place it will not be amiss
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
〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are deemed to come from that original in this place and many others it is surely taken in the Hebrew notion of it i. e. for mercifull and pitifull and so should better be rendred in Latin pius than sanctus as in Salvian and other good Authours pietas piety in God ordinarily signifies mercy However this equivocalness of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by readers for holy when it signifies mercifull and the misinterpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for just when it imports mercifull may well be deemed to have contributed occasionally to the leaving v. 14. out of our Bibles Of which the learned H. Grotius asks a question Quomodo ad hoc respondebunt What answer will be given to this by those men which require us in all things to stand to the decrees of the Masorites which by their fence have hedged this verse out of the scripture The onely answer to the question which I shall offer is this 1. That it is no news that one letter or more should be left out and missing in an Alphabetical Psalm especially Psal 25. where ר being twice repeated ק is certainly omitted 2. That the LXXII and the translations that depend on them have admitted several verses and larger additions which are not in the Hebrew text But then 3. since 't is certain the Psalms received divers alterations and both copies were transmitted to the use of the Temple the answer will be satisfactory that so it was here And that will both justifie the Jews from negligence in loosing part of the scripture and the other translatours from presumption in adding to it V. 18. In truth The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth in this place being the qualification required in prayer to make it effectual is fit to be observed The word signifies truth firmness fidelity constancy stability so Jer. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peace of truth is a stable firm constant durable peace And then that truth or constancy may be applied either to the person praying or to the prayer it self First if to the person then it signifies his firmness of adherence to God styled fearing him v. 19. constancy in his service keeping close to God and making good his dependence on him and not applying himself to any indirect means to obtain what he prays for but waiting onely on God from him in his good time to receive it Secondly in respect of the prayer it self it signifies the continued constancy of address not giving over the petition when it is not immediately granted but inforcing it with importunity And the union of these two is that to which the promise is here made that the prayers so qualified shall certainly in God's due time be answered by him And this specially the former part Saint James styles asking in faith the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both faith and truth See note on Jam. 1. a. The Chaldee here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies truth rectitude integrity and so the Syriack also The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth but that capable of this same notion as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteous See note on Luke 16. a. The Hundred and Forty Sixth PSALM Praise ye the Lord. The hundred forty sixth is another form of solemn praising of God his sole and supereminent power and mercy his patronage to all that are in distress his judgments and the eternity of his kingdom The title of it is Hallelujah and it is anciently thought to have been composed at the return from the captivity 1. PRaise the Lord O my soul 2. While I live will I praise the Lord I will sing praises unto my God while I have any being 3. Put not your trust in Princes nor in the son of man in whom there is no help Paraphrase 1 2. I will excite and rouse up all the faculties of my soul to the solemn performance of that great and necessary duty of praising and magnifying the God of heaven This is an office never to be intermitted by me as long as I have a tongue or breath to proclaim the excellencies and glories of so great and gracious a Majesty 4. His breath goeth forth he returneth to his earth in that very day his thoughts perish Paraphrase 3 4. As for any other be it the greatest and most powerfull Princes in the world none born of woman excepted save onely the Messias the Son of God as well as man they being but mortal men have no power to relieve any and consequently will deceive and disappoint all those that rely on them For how able or willing soever they may be in the eyes of men or in their own resolutions forward to perform any office of charity to any yet 't is certain their whole being depends every minute upon the will of God whensoever he pleaseth they die their soul is separated from the body the one is gathered to the earth from whence it hath its first beginning see Psal 90. note c. the other to the hands of God that gave it Eccl. 12.7 and when this hour comes 't is then too late for them to help themselves whatsoever they designed for the relief of others together with all their other worldly contrivances are evacuated and frustrated 5. Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God 6. Which made heaven and earth the sea and all that therein is which keepeth truth for ever Paraphrase 5 6. The onely sure hold and never failing foundation of confidence is the special mercy and protection of the one omnipotent Creatour of heaven and earth the Lord of Israel who as he is able to overrule all his creatures and doe whatsoever he pleases so he hath promised to protect those that depend on him and will certainly make good this promise to all that are carefull to make good their fidelity to him 7. Which executeth judgment for the oppressed which giveth food to the hungry the Lord looseth the prisoners 8. The Lord openeth the eyes of the blind the Lord raiseth them that are bowed down the Lord loveth the righteous Paraphrase 7 8. One peculiar property of his it is to interpose his aid most seasonably when our distresses are the greatest to undertake the defence and patronage of those which are most unjustly opprest to work even miracles of mercy for them that stand in most need of them signally to express his favour to pious and charitable minded men to provide food for some as he did for Elias to send others liberty from their restraints as he did to Daniel to restore sight to the blind to revive and comfort those that are in the greatest distress either of body or soul And this in a far more eminent completion by the incarnation of his Son the Messias of the
but two parcels of Christ's words behind To the poor the Gospel is preached and Blessed is he that is not offended in or because of me To the former of these are answerable here these so many severals to the same purpose Which executeth judgment or pleadeth the cause of the oppressed Giveth food to the hungry Raiseth them that are bowed down unless that literally belong to Christ's corporal cures Loveth the righteous Preserveth the strangers Relieveth the fatherless and widow All which are but so many prophetical expressions to be understood in a spiritual sense of his exceeding mercies under the Gospel to the poor in spirit the humble and lowly in heart the prime peculiar objects of Evangelical mercy and those which are effectually wrought on by his grace and so Evangelized by him in that sense which belongs to that phrase in that place see note on Matth. 11. b. To the latter the words of this v. 5. are parallel Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God for so to hope and adhere and place his full trust in the one true God is all one with not being scandalized or falling off from Christ whatsoever befalls And as that there is inferr'd from the other parts of the character of the Messias as a Conclusion from Premisses and so is set down in the close of all so here 't is set down as a principle in the front and which is all one proved by what follows in the insuing verses By all which it is father evident that the Messias whose character it is is no less than the Creatour of heaven and earth v. 6. and consequently the Lord that shall reign for ever and ever v. 10. the God of Zion or his Church unto all generations The latter of which is but proportionable to Christ's words to the Apostles Lo I am with you to the end of the world And the former the very style wherein Christ's Kingdom is exprest both in the Psalms see Ps 93.1 and in the New Testament 1 Cor. 15.25 and oft in other phrases amounting to the same sense as sitting at God 's right hand till he make his enemies his footstool Ps 110.1 Mat. 22.44 and Act. 2.34 The Hundred and Forty Seventh Psalm Praise ye the Lord. The hundred forty seventh Psalm which is divided into two by the Greek and Latin c. is a solemn form of magnifying God in his works of power and mercy and seems to have had for its title the close of the former Psalm Hallelujah and to have been composed after the return from the Captivity v. 2. 1. PRaise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Paraphrase 1. Many motives there are to excite and stir up all to the magnifying the name of God 'T is a piece of service most acceptable in his sight 't is to them that perform it most pleasant and delightfull and that which best becomes us to pay to him and him to receive and expect from us who have our whole being from him 2. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel 3. He healeth the broken in heart and bindeth up their wounds Paraphrase 2 3. To this we are farther ingaged by his present deliverances for though Jerusalem and the Temple of God there the state and Church have been sadly wasted yet hath God been pleased to return our captivity to recollect our dispersions and restore us to our homes and his Temple the chearfull performance of his divine service and so to refresh and revive us to cure the diseases and wounds to remove the sorrows of our souls 4. He telleth the number of the stars and calleth them all by their names Paraphrase 4. So likewise his omniscience and omnipotence exact our acknowledgments and adorations The stars of heaven which are so impossible to be numbred by us Gen. 15.5 that they are compared and joyned with the sand which is upon the sea shore for multitude Gen. 22.17 are not onely numbred but particularly known by God what powers qualities influences there are in every one of them and as they were all by a word or expression of his will first created so are they perfectly at his command and at the least bâ—ck or call of his as souldiers at the directions of their General the whole host of them immediately obeys and doth whatsoever he pleases 5. Great is our Lord and of great power his understanding is infinite Paraphrase 5. Thus infinite and boundless is the power the knowledge and the providence of God which is to us absolutely incomputable 6. The Lord lifteth up the meek he casteth the wicked down to the ground Paraphrase 6. And these doth he exercise constantly for the support and relief of all humble-minded men for their spiritual advancement in strength and grace which to them peculiarly he affords in greatest abundance but for all proud obdurate sinners which perversely resist him he is resolved to resist them and subdue them and magnifie his power in their destruction 7. Sing unto the Lord with thanksgiving sing praises upon the harp unto our God 8. Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9. He giveth to the beast his food and to the young ravens that cry Paraphrase 7 8 9. O then let us all with tongues and instruments of musick with all the solemnest expressions of our hearts celebrate those divine excellencies of his his power his wisedom his goodness and his providence And here it will be very considerable how in a series and succession of wise and gracious disposals he provides for the wants of all creatures here below especially of those that are otherwise most helpless he gathereth a multitude of watery clouds into regions of the air that those may distill and drop down moderate showers upon the higher and drier parts of the earth which have no other supply but that of rain and by so doing he provides grass for those wilder beasts that feed on those mountainous parts and are not beholden to the care of man as other beasts of the field sheep and oxen c. are and consequently would without this special provision of his be utterly destitute And by the â—ike way of providence it is that the young broods of Ravens which as soon as they are hatcht are forsaken and left destitute by the old ones yet by some secret undiscernible contrivance of God's whether by dew falling into their mouths when they gape or by flies in the air or worms bred in their nests or by some other constant though secret course of divine providence are sufficiently furnished with necessaries of life by God out of his unexhaustible treasury their wants are considered by him and certainly supplied see Job 38.41 and are emblems of his special protection and
solicitude for those which humbly and faithfully depend on him when they have no means to provide for themselves See Matth. 6.25 26. 10. He delighteth not in the strength of the horse he taketh no pleasure in the legs of a man 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Paraphrase 10 11. In like manner 't is not the strength or agility of horse or man the military prowess or other humane excellencies which recommend a man to God or have any pretense of right to challenge any victories or prosperous successes from him but the fear of God a constant obedience to his commands and an affiance and trust and dependance on him not by any tenure of merit in our selves but onely of free undeserved mercy in him is that which hath the assurance of acceptance from him and is blest with more eminent prosperities from him than all other intellectual or corporal or even moral excellencies without this 12. Praise the Lord O Jerusalem praise thy God O Sion 13. For he hath strengthened the bars of thy gates he hath blessed thy children within thee 14. He maketh peace in thy borders and filleth thee with the finest wheat Paraphrase 12 13 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnifie the great power and mercy of God who hath now restored peace and plenty and all kind of prosperity unto both and not onely so but confirmed their security unto them fortified them against all fears of hostile invasions 15. He sendeth forth his commandment upon earth his word runneth very swiftly 16. He giveth snow like wool he scattereth the hoar frosts like ashes 17. He casteth forth his ice like morsels who can stand before his cold 18. He sendeth out his word and melteth them he causeth his wind to blow and the waters flow Paraphrase 15 16 17 18. And this as a work of the same omnipotent power which continually shews it self to all the men in the world in some instance or other They that have not such signal miraculous deliverances or rescues have yet other most convincing evidences of his divine power and providence which by the least word spoken or appointment given immediately performs the most wonderfull things Of this sort there is one vulgar but yet wonderfull instance in the coming of great frosts and snows and the vanishing of them again whensoever he pleases without any visible mediate cause of it we have great snows that descend silently and within a while lie in a great thickness as a fleece of white wool upon the ground and no sheep is more warmly clad than the earth is by this means At another time the frost comes and scatters but a few ashes as it were upon the surface of the earth and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal able to bear any the greatest weight and upon the face of the ground a multitude of small pieces of ice are scattered like morsels of bread without any appearance of moisture in them and the severity of this cold so great that no man can either resist the force of it or long support it And when both the earth and waters are thus crusted and no humane means can dissolve it God doth but send out a warm southerly wind and as at a word speaking the snow and the frost immediately melt and come down in full streams of water upon the valleys A thing very observable and sufficient to make known a divine power and providence to all men in the world 19. He sheweth his word unto Jacob his statutes and his judgments unto Israel 20. He hath not dealt so with any nation and as for his judgments they have not known them Praise ye the Lord. Paraphrase 19 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these He hath made known his will to them given them very many admirable laws and ordinances moral and judicial and ritual And herein have they the privilege and advantage above all other nations in the world who were not vouchsafed such illustrious revelations of the will of God as they till the Messias promised to all nations and not onely to the Jews should come and take down the partition and bring all in common into one pale and make known to every creature what was before given to the Jews peculiarly and add more divine precepts of inward purity and more clear revelations of most transcendent celestial promises than the Jews themselves had formerly received For this and all other his infinite goodness and mercy blessed be the name of the Lord for evermore Annotations on Psal CXLVII V. 7. Sing The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders Respondete may here deserve to be considered The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to begin or answer in speaking or singing and so may here in lauds be appliable either to the Praecentor that begins the hymn or to them that follow and take up the counterpart In the first sense it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer by which it is ordinarily rendred is sometimes used where there is no precedent speech to which any reply should be made and so simply signifies to speak and not to answer see Mar. 2.14 So Exod. 15.21 of Miriam 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade she answered them Sing ye to the Lord but it should be She began to them in the song The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she began to them So Num. 21.17 Israel sang this song Spring up O well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII again reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Answer but Begin to the Lord in confession or acknowledgement of his power and mercy And so here follows sing praises upon the harp The Praecentor beginning with the voice it was ordinary for the instruments to follow to the same tune and key V. 9. The beast How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and other places is to be rendred and how it critically differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creature is not resolved among the Hebrews That which is most generally received from Genebrard and Mercer and others is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a tame beast such as are usefull among men either for work or food as Oxen Sheep c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wild beast and to this the LXXII here incline which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin jumentum by which the tame beasts are signified those that are usefull among men and so Psal 148.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and 〈◊〉
as they were first created by the command of God so have they been governed and managed ever since by the same creative omnipotent power performing a perfect constant obedience to his precepts or directions doing nothing but what he will have done and so setting forth the glory of the great Creatour and supreme Governour of the world 7. Praise the Lord from the earth ye dragons and all deeps 8. Fire and hail snow and vapours stormy winds fulfilling his word 9. Mountains and all hills fruitfull trees and all cedars 10. Beasts and all cattel creeping things and flying foul 11. Kings of the earth and all people Princes and all judges of the earth 12. Both young men and maidens old men and children Paraphrase 7 8 9 10 11 12. Lastly this earth of ours together with the vast ocean in the cavities and bowels of it both making up but one region and neither infesting nor annoying the other were certainly thus ordered and disposed and governed by the omnipotent power of God which therefore they make known and proclaim to all men in the world and preach the knowledge of this one God and ruler of all and so silently praise him and leave all men without excuse which do not so also And as the whole bodies of both these the earth and ocean so all the several creatures that are in either the whales and other great and lesser fishes in the sea the meteors that are begotten in the air and descend upon the earth the lightnings and thunder hail and snow congealed vapours frost ice and dews the violent winds and tempests every one of which are instrumental to him perform his pleasure are wholly commanded by him and doe whatever he directs them the mountains and hills and forests adorned with stately tall but fruitless trees and the valleys full of trees bearing fruit and the cattel of daily use for man to doe their work and affording them their flesh for their food and their skins for their cloathing and those also of a wilder sort which dwell in the forests and woods and mountains see note on Psal 147. b. yet are made usefull also to the benefit of men and so all that creeps or swims or flies what have all these to doe but to sing forth the glories of the Creatour and Governour and disposer of them all and so doe by being used to the ends to which he designed them Lastly all the men of the earth the greatest Potentates their subordinate rulers and all inferiour subjects of what sex or age soever 13. Let them praise the name of the Lord for his name alone is excellent his glory is above the earth and heaven 14. He also exalteth the horn of his people the praise of all his saints even of the children of Israel a people near unto him Praise ye the Lord. Paraphrase 13 14. Let them all joyn in the same quire of praises to the great and glorious and sole Creatour and Governour of the world whose mercy is such and so eminent his gracious dealing with his people the Jews and all the spiritual children of Abraham and Jacob's faith in revealing his will and giving them the Messiah and in him all things necessary to this life and another in advancing their spiritual good and rendring them acceptable to himself and to all whose approbation or praise is worth the having that they are for ever obliged to praise and adore and cleave fast unto him For ever blessed be his holy Name Annotations on Psal CXLVIII V. 4. Heavens of heavens What this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens of heavens signifies here will best be gathered from the context and by comparing this place with Psal 104.3 In that place after the description of the highest heavens by the style of light covering God a luminous palace is mentioned the stretching out the heavens like a curtain which that it signifies the whole body of the air see note a. on that Psalm and laying the beams of his chambers in the waters which that it belongs to the clouds of rain in the middle region of the air see note b. And just so here after the Sun Moon and Stars of light by which the whole body and spheres of the heavens are signified there follows next the heavens of heavens and the waters above the heavens where as in all reason the heavens of heavens are but the highest of those heavens above some part of which the waters are here said to be placed so in case the waters be no higher than that regio◠of the air where the clouds are the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens and not the aethereal globe which we call heaven That this is so may be farther approved by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and that cannot better be fetcht than from the first chapter of Genesis There 't is certain the word is used first more generally for all the other parts of the world beside the terrestrial globe as when v. 1. and in many other places the heaven and earth are the dichotomie by which the whole world was designed to be set down all that God created 2. 'T is as evident that the word is used for the aethereal or celestial globe as v. 14. when he saith Let there be light in the firmament of the heavens and v. 16. 't is specified what that light was the Sun to rule the day by which 't is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansum of the heavens notes that aethereal body where the Sun and Moon c. are 3. 'T is still as manifest that the word is used also for the air v. 20 26 28 30. where the place wherein the birds fly is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of the heavens and simply the heavens for which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of the firmament or expansion of heavens v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of heavens v. 26. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens v. 28.30 So again when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expansion is made in the midst of the waters that divided the waters from the waters v. 6. this expansion v. 8. is called heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters in the dual number those two sorts of waters above and below the firmament which consequently must be the air that intercedes and divides betwixt the watery clouds and the waters on the face of the earth and accordingly those upper waters are affirmed by the Hebrews R. Solomon c. to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendulous in the air and that saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word or command of the King and so when the rain came down in the Flood 't is said the windows or flood-gates or cataracts
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
〈◊〉 〈◊〉 〈◊〉 to doe mischief And then first the notion of ו in the latter part must be observed not as a bare copulative and but as a note of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of a similitude so Thus v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the passing of a whirlwind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we duly render so the wicked is no more and so the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Secondly to make the latter part of the verse bear analogy with the former the word mirth must be again repeated there viz. that wisedom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a man of understanding Thus the Antithesis is exact for as to a fool in the former is opposed a man of understanding in the latter so to doing mischief in the former is wisedom piety practice of vertue eschewing evil doing good in the latter and then the כ and ו as and so being exactly answerable one to the other the first word of the verse mirth is common to them both as doing mischief is mirth to one so is wisedom to the other The first part of the verse the LXXII and other ancient Interpreters competently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in laughter a fool doth evil the latter they have not so fully interpreted for want of resuming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they but wisedom begets prudence to a man V. 29. The way of the Lord In this verse are several difficulties which deserve to be taken notice of First what is meant by the way of the Lord whether that which respects God or us that wherein God walks or that wherein we are appointed to walk the former is the way of his providence the latter of his commandments In this place as in most other it seems to be determined to the latter by the mention of the upright who walk in this way of the Lord and the workers of iniquity which forsake that way Secondly what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies either strength or courage or a fort or strong hold Any of these three senses it will well bear here but especially the second that of courage or fortitude if we will judge it by its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that it signifies fear and consternation as well as destruction or confusion hath been shewed Note g. Lastly it is doubtfull whether in the second part of the verse the phrase the way of the Lord be again to be repeated or no for if it be then the rendring must be not destruction shall be but fear to the workers of iniquity and thus indeed the rendring is most literal The way of the Lord is courage to the upright but fear to the workers of iniquity by the contrary tempers of men it is of very distant and contrary effects like as when Christ is said to be for the fall and rising of many in Israel and the Gospel the savour of life to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escapers or penitent and the savour of death to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lost or impenitent And as all the rendrings of the Ancients being literal are capable of this sense so the learned Castalio hath particularly exprest it Et integris firmamento maleficis detrimento est Jovae institutio God's law or institution is both a firmament to the upright and a loss to the evil-doers V. 5. The LXXII have in this verse much mist the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gathereth in summer they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been delivered or saved from the heat taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather in the notion of gathering what is designed to secure or save from mischief and that in a passive sense and then using ב according to the promiscuous acception of prepositions for from And so in the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snorting or sleeping they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasted by the wind or stricken partly from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for stupor which they elsewhere render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ectstasie partly to hold up the opposition betwixt the former and the latter part of the verse that as the wise is preserved from the scorching of the Sun so the foolish or wicked is blasted by the wind but especially because they that sleep in the harvest abroad on the ground as slothfull workers use to doe are oft blasted by some wind or vapour that comes out of the earth and so much mischiev'd Accordingly their rendring of the whole verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise or knowing son is delivered from scorching but a wicked son is blasted by the wind in harvest V. 13. The two branches of this verse are by the LXXII and therein they are followed by the Syriack compounded into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that bringeth forth wisedom out of his lips smites with a rod the heartless man Hereby they seem to point out what is meant by this rod viz. no other but the wise and prudent discourse of pious men which is a reproof and so metaphorically a chastisement to the impious for such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they fitly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that wants an heart Aquila Theodotion and Symmachus are more literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the lips of the wise wisedom shall be found and the rod on the back of him that wants an heart V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall feed or teach as when Jer. L. 6. it is said their pastours i. e. teachers have seduced them they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know high things questionless mistaking ד for ר and so reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know So Hos 9.2 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed them they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know them In the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by want of heart they reade no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in want the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being omitted by some Scribe or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for folly by force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools foregoing V. 23. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessing of the Lord they adde by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the head of the just and in the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with it they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart V. 24. The LXXII no way render the words which are plain yet the sense they express paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent with them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked is hurried to destruction which is exactly equivalent to his fear coming on him destruction being that which he feared and not the affection but the object being here and frequently
Names of them to blaspheme by That he should be delivered up to Satan as the primitive Offenders were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be corporally tormented by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the tearing that foul tongue that noisome piece of flesh out of his mouth that by that means at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he may be disciplin'd or taught not to blaspheme Will you look into another sin a time of humiliation may be an excuse for the digression that of uncleanness whether of the eye the libidinous look that men are so hardly perswaded to believe to be a sin i. e. in effect that Christ forbad any thing under that phrase of looking in a Woman to lust or whether that of the tongue that oris stuprum unsavoury discourse rotten putrid noisome conversation which makes it so absurd for that man ever to pray to bless God in the Church with that part that was so polluted in the Chamber or whether the grosser sin the making the members of Christ members of a Harlot meant by the Apostle as an huge expression members of a Swine a Toad had been nothing to it what is this but a Barabbas still a Robber in competition with Christ for that body which is saith the Apostle for the Lord and not for fornication 1 Cor. 6.13 A vile infamous crime that staies not for the most part for its hell its punishment in another world meets with its Limbo its Tophet here torments and curses enough in this life if they might have leave to be consider'd 'T is worth observing in the New Testament that the Name of Idolatry not often mention'd there doth most times very probably denote this sin of uncleanness or carnality the observation might be made good at large if 't were now seasonable and I would to God my auditory would be perswaded thus to keep themselves from Idols to flie from this kind of Idolatry that mens natures have a thousand times more temptations to than that other sin that bears the envy of all our misery the Idolatry that the sacrilegious so declaim at believe me there is not a sin more incompetible with the Gospel-mercy a more unreconcileable rival of all godliness a greater waster of conscience griever and quencher of the Spirit a more perfect piece of Atheism and Heathenism be it the fairest outside Christian nor withall a greater blasting and curse to a Nation an Army a Garrison town than the permission of this one sin the voice of it crying to Heaven as loud as Sodom for fire from Heaven for judgment upon the place Remember the fierce judgment in Shittim Numb 25. upon the peoples joyning to Baal Peor that filthy heathenish Idol expounded ver 1. by committing whoredom with the daughters of Moab the heads of the people remember that the heads of the people the principal men in Israel either because they were most guilty or because the matter required such a◠expiation must be hang'd up against the Sun that the anger of the Lord might be turned away from Israel and I believe 't would pose a man to give any reason why this sin of adultery at least in this Land as well as stealing of a trifle should not be awarded in the style of that text with hanging up against the Sun and the command there is to them in place of Judicature to see the execution of the Law against them Slay you every one his men ver 5. But this is a Judaical outdated punishment among us and it hath been the cunning of Satan that it should be so who having prospered so far for his Clients would not be quiet till he had gotten all kind of restraint or discouragement of this sin to be so too till he had made the foulest incest a far cheaper sin and safer possession than the practice of some Christian vertues nay which is observable to the lasting shame of this Land till the injur'd man thus despoiled and robbed by the Adulterer be made by a kind of national custom the only infamous person and the Barabbas that robb'd him punished only with that curse in the Gospel of having all men speak well of him O what is this but as the Psalmist saith to bless them whom God abhors or as the Prophet Mal. 3.14 And now we call the proud happy and they that work wickedness are set up Believe it one or two such ponderous guilts as these are able to keep the justest cause from buoying up it self and our ferventest prayers from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from working any saving miracles upon a Land I wish there were now no more Barabbas's amongst us a canvassing against Christ but I must not flatter you with so short a catalogue Look on your indevotion that heartless zealless behaviour in this very house of God Your Hearing which is mostly the fairest part of you what is it but as of a Rhetor at a Desk to commend or dislike the same which you have as well for the Stage as the Pulpit a Plaudite or an Hiss and for that other of Prayer though it be for those blessings of peace of safety the Shalom that many men have more devotion for than that other great sense of that word the salvation of their souls and which ardent prayer is the only means to bring down upon us yet what cold addresses what wandering eyes and thoughts what irreverent negligent motions what yawning instead of sighing out our parts of it what absolute indifference if God will take our own witness whether we be heard or no This want of ardency in us this no-fire on our Altar of Incense is certainly the thing that hath provoked God to deliver up our Liturgy to Satan to oppose and malign to calumniate and defame as at this day the Lord pardon us our part of this sin This is the preferring of Barabbas a Robber a Devil perhaps that steals away our hearts from Christ even when we are in closest converse with him As for fasting what is that but an empty formal unsignificant name The scorn of the Pharisees twice a week hath quite driven it out of our Calendar O consider this and but once more consider Look on the Sermon in the Mount the several graces and duties that there make up the Christian somewhat above the pitch of a Scribe or Pharisee and then every of the contrary vices nay the very Jewish or Heathen the moral or natural mans vertues that come short of that high Philosophy are every one the Barabbas in the Text directly this Jewish choice He that cannot forgive an enemy bless him pray for him heap all the hot burning coals of Charity upon his head and melt him by that artifice rather than break him ruine him damn him by any other what doth he but prefer his own revengeful lust that hellish piece of sensuality that food for the Wolf the Vultur the Salamander the Devil in him directly before the commands not only counsels of
the World and ours to Grace and so even possess Christ whilst we speak of him And first if we look on his Mother Mary we shall find her an entire pure Virgin only espoused to Joseph but before they came together she was found with Child of the Holy Ghost Matth. i. 18 And then the Soul of Man must be this Virgin Now there is a threefold Purity or Virginity of the Soul First An absolute one such as was found in Adam before his fall Secondly A respective of a Soul which like Mary hath not yet joyned or committed with the World to whom it is espoused which though it have its part of natural corruptions yet either for want of ability of age or occasion hath not yet broke forth into the common outrages of sin Thirdly A restored purity of a Soul formerly polluted but now cleansed by repentance The former kind of natural and absolute purity as it were to be wished for so is it not to be hoped and therefore is not to be imagined in the Virgin Mother or expected in the Virgin Soul The second purity we find in all regenerate infants who are at the same time outwardly initiated to the Church and inwardly to Christ or in those whom God hath called before they have ingaged themselves in the courses of actual hainous sins such are well disposed well brought up and to use our Saviours words Have so lived as not to be far from the Kingdom of God Such happily as Cornelius Acts x. 1 And such a Soul as this is the fittest Womb in which our Saviour delights to be incarnate where he may enter and dwell without either resistance or annoyance where he shall be received at the first knock and never be disordered or repulsed by any stench of the carkass or violence of the Body of sin The restored purity is a right Spirit renewed in the Soul Psal li. 10 a wound cured up by repentance and differs only from the former purity as a scar from a skin never cut wanting somewhat of the beauty and outward clearness but nothing of either the strength or health of it Optandum esset ut in simplici Virginitate servaretur navis c. It were to be wished that the Ship our Souls could be kept in its simple Virginity and never be in danger of either leak or shipwrack but this perpetual integrity being a desperate impossible wish there is one only remedy which though it cannot prevent a leak can stop it And this is repentance after sin committed Post naufragium tabula a means to secure one after a shipwrack and to deliver him even in the deep Waters And this we call a restored Virginity of the Soul which Christ also vouchsafes to be conceived and born in The first degree of Innocence being not to have sinned the second to have repented In the second place the Mother of Christ in the flesh was a Virgin not only till the time of Christ's conception but also till the time of his birth Matth. i. 25 He knew her not till she had brought forth c. And farther as we may probably believe remained a Virgin all the days of her life after for to her is applied by the Learned that which is typically spoken of the East-gate of the Sanctuary Ezek. xliv 2 This gate shall be shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred in by it therefore it shall be shut A place if appliable very apposite for the expression Hence is she called by the Fathers and Counsels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perpetual Virgin against the Heresie of Helvidius The probability of this might be farther proved if it were needful And ought not upon all principles of nature and of justice the Virgin Soul after Christ once conceived in it remain pure and stanch till Christ be born in it nay be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perpetual Virgin never indulge to sensual pleasures or cast away that purity which Christ either found or wrought in it If it were a respective purity then ought it not perpetually retain and increase it and never fall off to those disorders that other men supinely live in If it were a recovered purity hold it fast and never turn again As a Dog to his vomit or a Sow to her wallowing in the mire For this conception and birth of Christ in the Soul would not only wash away the filth that the Swine was formerly mired in but also take away the Swinish nature that she shall never have any strong propension to return again to her former inordinate delights Now this continuance of the Soul in this its recovered Virginity is not from the firm constant stable nature of the Soul but as Eusebius saith in another case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a more strong able Band the Vnion of Christ to the Soul his Spiritual Incarnation in it Because the Lord the God of Israel hath entred in by it therefore it shall be shut Ezek. xliv 2 i. e. it shall not be opened either in consent or practice to the lusts and pollutions of the World or Flesh because Christ by being born in it hath cleansed it because he the Word of God said the Word therefore the leprosie is cured in whom he enters he dwells and on whom he makes his real impression he seals them up to the day of redemption unless we unbuild our selves and change our shape we must be his In the third place if we look on the agent in this conception we shall find it both in Mary and in the Soul of Man to be the Holy Ghost that which is conceived in either of them is of the Holy Ghost Matth. i. 20 Nothing in this business of Christs birth with us to be imputed to natural power or causes the whole contrivance and final production of it the preparations to and labouring of it is all the workmanship of the Spirit So that as Mary was called by an ancient so may the Soul without an Hyperbole by us be styled The Shop of Miracles and The Work-house of the Holy Ghost in which every operation is a miracle to nature and no tools are used but what the Spirit forged and moves Mary conceived Christ but it was above her own reach to apprehend the manner how for so she questions the Angel Luke i. 34 How shall this be c. So doth the Soul of Man conceive and grow big and bring forth Christ and yet not it self fully perceives how this work is wrought Christ being for the most part insensibly begotten in us and to be discerned only spiritually not at his entrance but in his fruits In the fourth place that Mary was chosen and appointed among all the Families of the Earth to be the Mother of the Christ was no manner of desert of hers but Gods special favour and dignation whence the
mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †See v. 6. * See v. 8. ‖ from or because of the way of †See v. 6. * See v. 8. ‖ are gâ—ddy 〈◊〉 turned round †see v. 6. * stilled the storms into a calm ‖ see v. 8. †saltness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * diminished not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ evil oppression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †solitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they return to the Law Chald. * Who is wise he will lay up these things and they ‖ bounties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 57.7 †I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from above †unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * skyes see note on Psal 57. c. ‖ or upon †cast my * sâ—it ‖ Hadst †distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or my praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them Syr. Deum pro ipsis coâ—precatus Castel ‖ the adversary †or good wicked * usureâ— seise on ‖ his end be to destruction and in the next generation◠‖ and broken in heart to slay him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †This is or shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * walk or go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ about its declining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is emaciated from * this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ They will curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †they have risen up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and shall be put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ oppose pursue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ a people of voluntary oblations †arâ—y or â—ortes * the sanctuary ‖ thy children shall be to thee the dew from the womb of the morning * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come Chald. †nationâ— he shall fill them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * strike through see v. 5. the head ever much land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Edit Pamel p. 586. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ secret or câ—â—nsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †studied by or found by or in all their purposes or desâ—gns * honour and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ him a name or memorial by or of his wonderfull †gracious * or spoil see note d. ‖ virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †fidelity * are they to all that do the◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah see note a. on Psal 111. †be delighteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ look upon his oppressors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah †exalteth himself to dwell * Who humbleth himself to behold in heaven and in earth ‖ setteth the barren in a family a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ barbarous people †to or for his holiness * power ‖ turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †lake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So also the Jewish Arab who having begun the former Psalm with even as O Lord thou diddest when Israel went out of Aegypt c. begins this with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so O Lord thou dost not or do thou not to us what we deserve but to thy name c. So Kimchi notes it of some copies 'T is not with us O Lord not with us ‖ breath or â—uâ—oâ—r †the small with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adde * upon you upon you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ heavens of heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ I desired that the Lord would hear my voice my †That he would incline * and in my days I will call upon him ‖ found me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * flight see note on Psal 31. ◠‖ I pray thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ with inlargement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †is to me among my helpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * look upon see note on Psal 112.2 ‖ in the name of the Lord will I trust therefore I will see note a. †see v. 10. ‖ or flamed †In the name see v. 10. ‖ Chaff Syr. * to ruine or falling ‖ is the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †so the Jewish Arab. †was frâ—â— the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †and hath shined upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ obserâ—e see note a. †That also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that ‖ very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ to any great deâ—â—ee †to observe or that he may observe thy word * laid up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †consider or behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Rendeâ— unto †I will * is taken up in longing