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
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
the poor when he draweth him into his net Paraphrase 9. For these he lies in ambush as a Lion in expectation of his prey on purpose to tear and devour them lays his toils to insnare them with all the subtlety imaginable draws them into his power and then useth the utmost violence upon them rends them and preys on them 10. He coucheth and humbleth himself that the poor may fall by his strong ones Paraphrase 10. And as a Lion is then most couchant when his aims are most bloody and designs that insidious posture to that very end so doth he put on the guise of the greatest meekness and humility on purpose that as a Lion again he may make use of it to the greatest advantage of seising on his prey oppressing any that are weaker than he whensoever it comes within reach of him 11. He hath said in his heart God hath forgotten he hideth his face he will not see it Paraphrase 11. All this while he perswades himself that God takes no notices of these oppressions of his is confident never to be called to any account for them 12. Arise O Lord O God lift up thy hand forget not the humble Paraphrase 12. But thou O Lord of all power and justice and withal of grace and mercy to them that wait on thee be pleased at length to stretch forth thy hand of defence and relief to all that are thus oppressed and injured 13. Wherefore doth the wicked contemn God he hath said in his heart Thou wilt not require it Paraphrase 13. This thy longanimity in forbearing of wicked men and permitting them to prosper makes them blaspheme thee as one that either doth not see or will never punish their violences v. 3. 14. Thou hast seen it for thou beholdest mischief and spight to requite it with thy hand the poor committeth himself unto thee thou art the helper of the fatherless Paraphrase 14. But they will one day find themselves in a sad errour and discern to their cost that God hath seen all the oppressions of their lives and will repay indignation and anger and wrath upon every Soul that hath gone on in this enormous atheistical course and on the other side take a special care of all helpless men that rely and trust on him and commit themselves by patience and piety to his custody 15. Break thou the arm of the wicked and the evil man seek out his wickedness till thou find none Paraphrase 15. For thou Lord wilt shew forth thy vengeance and bring to nothing the oppressors power visit him and his deeds till they be utterly destroyed 16. The Lord is King for ever and ever the heathen are perished out of his land Paraphrase 16. Thus will God vindicate himself to have the governing of the world in his hands and though wicked men and oppressors prosper for a time and this tempt men to some doubts and atheistical disputes yet the conclusion will clear the doubt and confirm all that consider it in the adoration of Gods power and justice viz. the utter extirpation of wicked men out of Canaan the emblem of Heaven 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Paraphrase 17. Thou hast O Lord by promise obliged thy self never to reject any humble suppliant that wants and waits for thy help the ardency of humble addresses to thee is thine own gift and then thou canst never reject or despise those requests which are thus by thine own spirit and appointment directed and brought to thee 18. To judge the fatherless and the oppressed that the man of the earth may no more oppress Paraphrase 18. And this gives security and confidence to the most helpless and desolate that thou wilt in thy good time interpose thy aids and thy vengeance to relieve the opprest when he is duly qualified for that mercy and to subdue and confound the atheistical tyrannizing oppressors and shew them how small reason they had to rejoyce and boast of Gods not seeing or considering their actions Annotations on Psalm X. V. 2. Persecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things as was said note on Psal 7. e. to persecute and to be set on fire and though we render it in the former sense and so apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked in the active sense the wicked persecutes the poor yet the antient Interpreters generally render it in the passive and apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor that in the pride of the wicked he is set on fire i. e. brought into great tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the sense that S. Peter uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.12 for a great persecution and affliction that fell on godly men And thus the sense will very well bear it in this place and the matter be little varied which way soever the rendring be it being all one whether the wicked in his pride persecute the poor or the poor be persecuted and afflicted and opprest in or through the pride of the wicked The Chaldee exactly follows the Hebrew and is as ambiguous as that but is translated in the passive sense V. 3. Blesseth Some incertainty there is in rendring this latter part of the third verse The LXXII besides that they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked from the beginning of the next verse and joyn it with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked hath provoked the Lord they also render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is blest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the injurious and so the Syriack and Latine But the Chaldee varies from them and keeps nearer the Hebrew The chief difficulty is in the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though in Kal it signifies to bless yet in Piel as here 't is used it is observed sometimes to signifie in a contrary sense to curse or blaspheme So evidently Job 1.5 Peradventure they have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and curst God in their heart the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and provoked God so again v. 11. and c. 11.5 and 9. Curse God and die so 1 King 21.10 of Naboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast blasphemed or cursed God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum Blasphemed before God and so again v. 13. And thus the Arabick word to bless as Mr. Pocock cites it out of Nehayah signifies also to reproach or rail at and many other words of contrary significations are noted by him Not. miscell ch 2. And so most reasonably it must signifie here and then the meaning will be clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative Case as in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and no ellipsis to be supplyed save only of the copulative and which is much more frequent and easie than what
assign a first literal sense to the whole Psalm wherein it might connect and accord every part with other and not so to sever the three last verses from the rest as that those should belong to Christ only and not to David whereas the former part at least some branches of it belong to David only and not to Christ The Seventeeth PSALM A Prayer of David Paraphrase The Seventeenth Psalm is an earnest request by David commenced to God for deliverance from all his oppressors and persecuters 1. Hear the right O God attend unto my cry give ear unto my prayer that goeth not out of feigned lips Paraphrase 1. Thou O God art a most righteous Lord the refuge and defence of all innocent persons be thou pleased to attend to and grant my humble request to receive with favour the affectionate prayers that I now address unto thee 2. Let my sentence come forth from thy presence let thine eyes behold the things that are equal Paraphrase 2. By thee I desire my cause may be heard and sentenced and that according to the justice of it thou wilt undertake the patronage thereof to plead for me or to judge on my side and to protect me against mine adversaries 3. Thou hast proved mine heart thou hast visited me in the night thou hast tried me and shalt find nothing I am purposed that my mouth shall not transgress Paraphrase 3. For thou Lord knowest the sincerity of my heart thou art the searcher of the secretest thoughts and depths of the most deceitful brests and accordingly thou hast examined me to the utmost In the night when the darkness hath concealed me from the eyes of men and so taken off those disguises which men put on their deeds of the day their more publick actions and at once offered me all the temptations and occasions of doing or at least thinking ill which perfect secrecy can suggest thou hast still been present to my greatest privacies to discover if there were any close evil any unsincerity in my heart Again thou haâ—t tried me with afflictions as the Metallists try their Gold and many that appear very pious men in times of prosperity in time of persecution fall away are found to be mere dross when they are cast into the fire put to this sharper trial And in both these ways of probation I hope I have approved my self to thee that my tongue and my heart have gone the same way and so that there is no deceit or unsincerity in me 4. Concerning the works of men by the words of thy lips I have kept me from the paths of the destroyer Paraphrase 4. As for the practices of the world thy commandments have kept me from any communion with them when opportunity offered me temptations when I might have had security from the eyes of men when Saul fell too into my hands that I had nothing to restrain me from using violence to him but only thy command to the contrary in making him King and when I was perswaded and incited to it 1 Sam. 26.8 yet in pure obedience to thee I have carefully kept my self from this or any other disloyal or unlawful practice 5. Hold up my goings in thy paths that my footsteps slip not Paraphrase 5. Thou by thy special grace joyned with thy directions what was my duty to do hast upheld me in those ways which are acceptable in thy sight and by the strength of this mercy and these aids of thine I have been constantly supported and kept steddy from stumbling or falling 6. I have called upon thee for thou wilt hear me O God incline thine ear unto me and hear my speech Paraphrase 6. And as oft as I have made my humble addresses to thee thou hast not failed to grant them This gives me full confidence now to come unto thee for thy support and relief O merciful God be thou pleased to continue thy wonted dignations to me 7. Shew thy marvailous loving kindness O thou that savest by thy right hand them which put their trust in thee from those that rise up against them Paraphrase 7. And 't is not my innocence I depend on for though in this matter of my dealings with them that are mine enemies I can clear my self yet my many other sins make me uncapable of using any such plea but 't is thy mercy and pardon to sinners that I confide in and thy mere pity and compassion to those that want thy relief Be thou pleased then to exercise these thy mercies toward me in that high and wonderful degree that thou art wont to do to those that place their full affiance in thee Thou Lord art the deliverer of all such thy title it is to be so and thy customary goodness solemnly and constantly to interpose thy power for such against the malice and machinations of all their adversaries vouchsafe the same wonted mercy of thine to me at this time 8. Keep me as the apple of the eye hide me under the shadow of thy wings Paraphrase 8. Let thy watchful and tender providence sense and secure me from all dangers after the same manner as nature hath provided eye-brows and lids and five tunicles for guards to fense and preserve the black that most tender part in the middle of the eye that wherein the visive faculty is placed and best represents the seat of Majesty or regal power which hath the oversight and government of the whole body or as any bird preserves her young ones from the vulture by covering them under her wings 9. From the wicked that oppress me from my deadly enemies who compass me about Paraphrase 9. And that especially at this present time that I am so distrest and straitned by enemies that vehemently hate me and surround me with all eagerness to get me into their power 10. They are inclosed in their own fat with their mouth they speak proudly Paraphrase 10. Their greatness and prosperity makes them insolent and accordingly they threaten high resolve and breath nothing but destruction against me 11. They have now compassed us in our steps they have set their eyes bowing down to the earth Paraphrase 11. And having now brought me to some streights they are absolutely resolved to subdue and destroy me utterly 12. Like as a Lion that is greedy of his prey and as it were a young Lion lurking in secret places Paraphrase 12. Just as an hungry ravening Lion when he comes in view of his prey or as a young Lion not yet got out of the den when any innocent sheep or other beast of the field comes within reach of him 13. Arise O Lord disappoint him cast him down deliver my soul from the wicked which is thy sword Paraphrase 13. And unless thou O Lord shalt be pleased to interpose to stop them in their course to bring them down to appear as a champion with a sword in thy hand thus timely to
my distress was greatest see note on Psalm 17. k. and all humane aids were obstructed by them then God by his own special providence and interposition sustained and supported me 19. He brought me forth also into a large place he delivered me because he delighted in me Paraphrase 19. He freed me from all my streights restored me to a prosperous condition and this upon no other account but only of his kindness and mercy to me 20. The Lord rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me Paraphrase 20. Thus hath God vindicated my uprightness and given me at last those returns which were answerable to the justice of my cause 21. For I have kept the wayes of the Lord and have not wickedly departed from my God Paraphrase 21. As seeing that indeed I have not knowingly transgrest any command of his save only in the matter of Uriah for which he repented and obtained pardon from God 1 King 15.5 22. For all his judgments were before me and I did not put away his statutes from me Paraphrase 22. But have observed his statutes diligently never refusing to be ruled by any of them 23. I was also upright before him and kept my self from mine iniquity Paraphrase 23. And by so doing preserved my innocence and guarded me from compassion of any sin This still according to Scripture stile to be understood with exception of the matter of Uriah 24. Therefore hath the Lord recompensed me according to my righteousness acccording to the cleanness of my hands in his sight Paraphrase 24. And accordingly hath God out of his abundant mercy to me accepted and rewarded my uprightness and given testimony to the sincerity thereof 25. With the merciful thou wilt shew thy self merciful with an upright man thou wilt shew thy self upright 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward Paraphrase 25 26. For God is a most just impartial rewarder sees the heart and accordingly recompenses To a merciful pious man he makes returns of mercy and pity to the upright he will administer justice vindicate his cause from the oppressor and injurious He that keeps himself pure from sin with him God will deal most faithfully perform his promise to him exactly never leave any degree of goodness in him unrewarded And on the other side the rule holds as true that those that deal frowardly and stubbornly with God shall be sure to be opposed and punished by him See note on Mat. 9. k. 27. For thou wilt save the afflicted people and wilt bring down high looks Paraphrase 27. For it is Gods constant method to relieve the oppressed and destroy in his due time the oppressor be he never so confident 28. For thou wilt light my candle the Lord my God will inlighten my darkness Paraphrase 28. And on this ground I have built my confidence that how hopeless soever my present condition can at any time be the powerful Lord of Heaven and my gratious God will rescue me out of it 29. For by thee I have run through a troop and by my God have I leaped over a wall Paraphrase 29. By him I have been inabled to subdue and bring down the strongest forces 30. As for God his way is perfect the word of the Lord is tried he is a buckler to all that trust in him Paraphrase 30. He is most just and faithful his promises without all deceit or possibility of failing he will certainly protect all those that rely and depend on him 31. For who is God save the Lord or who is a rock save our God Paraphrase 31. This cannot be said of any other The deities of the heathens are not able to yield them any defence nor any but the one God whom we adore 32. It is God that girdeth me with strength and maketh my way perfect Paraphrase 32. From him I have received all my strength to him I acknowledge it wholly due that I have been preserved in safety 33. He maketh my feet like hinds feet and setteth me up upon my high places Paraphrase 33. When I was pursued by Saul he inabled me by swiftness of flight to escape to the wilderness and mountains and so to secure my self 34. He teacheth my hands to warr so that a bow of steal is broken by my arme Paraphrase 34. At other times he gave me strength for battel and inabled me to obtain most wonderful victories by mine own hand on Goliah on all other my enemies by my armies 35. Thou hast also given me the shield of thy salvation and thy right hand hath holden me up and thy gentleness hath made me great Paraphrase 35. Constantly he hath protected me from all evil â—n time of distress supported me and at last by his continued multiplyed acts of providence raised me to the greatest height 36. Thou hast inlarged my steps under me that my feet did not slip Paraphrase 36. I am now by his mercy brought to a condition of safety no enemies to distress or streighten me no dangers to apprehend 37. I have pursued my enemies and overtaken them neither did I turn again till they were consumed Paraphrase 37. Having put all my enemies to flight pursued my victory and finally subdued and destroyed them 38. I have wounded them that they were not able to rise they are fallen under my feet 39. For thou hast girded me with strength unto the battel thou hast subdued under me those that rose up against me Paraphrase 39. And all by that strength with which thou hast furnisht me my victories are all thy gifts of mercy 40. Thou hast also given me the necks of mine enemies that I might destroy them that hate me Paraphrase 40. 'T is thou that hast by thy wise and powerful providence subjected them to me See Jos. 10.24 41. They cried but there was none to save even unto the Lord but he answered them not Paraphrase 41. When thou wert thus their enemy there was none to yield them any relief the aid from heaven failed them and no other would stand them in any stead 42. Then did I beat them as small as the dust before the winde I did cast them out as the dirt in the streets Paraphrase 42. Being thus assisted by thee I put to flight and destroyed all their forces 43. Thou hast delivered me from the strivings of the people and thou hast made me the head of the heathen a people whom I have not known shall serve me Paraphrase 43. And now I am landed in a calm harbour after all the stormes that incompast me not onely mine own Kingdom being quieted but the neighbouring heathens Philistims Moabites c. added to my dominions 44. As soon as they hear of me they shall obey me the strangers shall submit themselves unto me Paraphrase 44. Some of them overcome and subdued by me others through their dread of my power
which ardently and solemnly I address unto thee and so as thou hast promised gratiously to answer them 3. Draw me not away with the wicked and with the workers of iniquity which speak peace to their neighbours but mischief is in their hearts Paraphrase 3. And let not me be handled in that manner as wicked unjust oppressors and treacherous designers are wont to be handled perishing in their injurious attempts 4. Give them according to their deeds and according to the wickedness of their endeavours give them after the work of their hands render to them their desert 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up Paraphrase 4 5. For them it is most just that they should be dealt with as they have dealt that the same measure that they have meted to others should be meted to them again That as they have not heeded God and his actions and works of providence but lived in opposition to all his precepts so he in stead of prospering them as they expect should remarkably blast all their attempts and at length utterly destroy them see note on Psal 10.50 But thus sure thou wilt not deal with me who have kept close to thee in all my undertakings have dealt uprightly with all and attempted nothing but what I have thy warrant for 6. Blessed be the Lord because he hath heard the voice of my supplications Paraphrase 6. On which grounds I come confidently to thee with my request and am so assured of thy hearing and answering it graciously that I have nothing to do but to acknowledge and magnifie thy mercies as if they were already poured down upon me saying 7. The Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Paraphrase 7. The Lord of heaven is my only fortification and defence I placed my full trust in him and never made applications to any other aids that humane wisdom might suggest and I am assured I shall reap the fruit thereof assistance and deliverance in due season and therefore I am transported with joy and cannot chuse but triumph and exult and make and sing hymns for the acknowledging of his mercy 8. The Lord is their strength and he is the f saving strength of his anointed Paraphrase 8. Those that adhere to God shall certainly be protected by him he will never fail to come seasonably to the rescue of him whom he hath by his own appointment advanced to the Kingdom 9. Save thy people and bless thine inheritance feed them also and lift them up for ever Paraphrase 9. O be thou now pleased to stretch forth thy hand to rescue thy faithful servants whom thou hast chosen for thy self to be owned by thee in a peculiar manner be thou their pastor to take care of them as of thy flock and for ever to support them and raise them up when they are fallen Annotations on Psalm XXVIII V. 1. Lest if thou The Hebrew idiome is here observable The words are literally thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest thou be silent or hold thy peace from me from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak by parable Yet here the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no influence on that which immediately follows for thus the sense bears not be not silent lest thou be silent but on that only which is farther off lest I be likened that in the midst being only taken in in passage to the latter and is best rendred in sense left thou being silent or lest whilst thou art silent I be likened This idiome frequently occurs in the sacred writings and will be useful to be remembred from hence The LXXII render it literally as it lies in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest thou be silent to me and I be likened and so the Latine and Syriack also and so it must be rendred the other by if or whilst being the paraphrase and not the version and so used only by the Chaldee which professeth paraphrasing V. 2. Oracle From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for the place wherein the Ark was the holy of holies in the Temple and so proportionably in the Tabernacle before the Temple was built so stiled not only from the Decalogue or ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which were put into the Ark but specially because from the midst of the Cherubim God was wont to give answer to the Priest when he inquired of ought and so to speak there From this use of it 't is ordinarily stiled the Oracle 1 King 6.5 16 19 20 22 30. and 8.6 8. in all which the LXXII retain the Hebrew word and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 2 Chron. 3.15 and 4.20 and 5.6 8. only here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Latine takes it in the notion of Templum but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendred the Tabernacle of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Act. 19. e. or Sanctuary a part of that as in the Christian Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church or Temple is signified and that part particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the table of the holy mysteries is set called also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar-place as we learn from the Scholiast of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This therefore is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy Oracle in this place so Symmuchus and Aquila read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracle the Tabernacle or Sanctuary wherein the Ark was placed toward which they used to pray and expect Gods answers from thence viz. the granting of their prayers as when in matters of doubt they sought to the oracle for the resolution of it the Priest solemnly gave them responses from thence called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles answerable to the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak see note on Rom. 3.1 V. 3. Draw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both to draw and apprehend will be best rendered here seize not on me as he that seizeth on any to carry or drag him to execution The Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Number me not with the wicked seeming to transfer the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 26.9 hither for so that is to be rendred number not my soul with sinners In like manner the LXXII which there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy me not together with do here after they have literally rendred
〈◊〉 thou hast afforded strength to my beauty made my splendor or prosperous state v. 7. firm and durable which may probably enough be the intire meaning of the phrase without referring to the Ark yet was it not amiss to mention the other in the Paraphrase as the means of his conceived safety V. 10. Hear For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear thou the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath heard and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been and so convert the petition of David into a report of Gods having granted it which is the subject of the next verse V. 11. Dancing From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or hollow musical instrument ordinarily used in singing or dancing and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for dancing So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into dancing and so the Interlinear and though the copy of the LXXII antiently as well as now read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into joy and so is followed by the Latine Syriack and Arabick yet the conjecture of our learned Country-man Mr. Nic. Fuller is very probable that their original reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dancing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gladness the Hebrew word thus exacting and the conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and lamentation not unfitly agreeing thereto for to that is opposed and properly succeedeth dancing see Matth. 9.17 To this is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast opened my sackcloth For in time of mourning the manner was to gird it on so 2 Sam. 3.3 Rend your clothes and gird you with sackcloth Joel 1.13 Gird your selves and lament and so Isa 32.11 gird upon your loyns In stead of that melancholy cincture gladness here becomes a cincture as if sorrow like a conquered enemy were to be carried in triumph adding to the glory of the victory and taken in as an ingredient in our joy V. 12. My glory What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is somewhat uncertain The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable of the earth that they may praise thee the Syriack read it as after the verb of the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing to thee glory but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my glory may sing and so the Latine Arabick and Aethiopick in the notion of glory for the tongue or heart of man praising God as elsewhere and here the context directs to interpret it The Thirty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirty First Psalm is an excellent mixture of prayer and praises and constant affiance in God it was composed by David and committed to the Prefect of his Musick 1. In thee O Lord do I put my trust let me never be ashamed deliver me in thy righteousness Paraphrase 1. O blessed Lord I place my whole affiance and confidence in thee do not thou forsake and disappoint me but make good thy promised mercies and deliverances unto me 2. Bow down thine ear to me deliver me speedily be thou my strong rock for an house of defence to save me Paraphrase 2. Receive my prayer and hasten to my relief be thou to me as a fortress and place of refuge whereto I may confidently resort and find safety 3. For thou art my rock and my fortress therefore for thy names sake lead me and guide me Paraphrase 3. And such indeed have I constantly experimented thee to be whensoever I have made my applications to thee thou hast succoured and secured me and so I do not doubt thou wilt still continue to do and though I have no title of claim thereto but only thy free mercy and most gracious promise direct and conduct me in all my ways 4. Pull me out of the net that they have laid privily for me for thou art my strength Paraphrase 4. Rescue me I pray thee out of the mischief that is treacherously prepared and designed against me for thou art my only helper 5. Into thy hand I commend my spirit thou hast redeemed me O Lord God of truth Paraphrase 5. To thee I offer up my very soul that part which alone is worth thy having to thee I give it in pledge as to one that having already wrought so many deliverances for me hast obliged me to be wholly thine and withal ingaged thy self by those pawns of thy goodness to do the like again in all my necessities 6. I have hated them that regard lying vanities but I trust in the Lord. Paraphrase 6. I detest all the Gentile practices of consulting auguries and divinations which alas never stand them in any stead deceive and frustrate their confidences All my addresses shall be made to thee O Lord and in thee will I repose all my confidence 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble thou hast known my soul in adversities Paraphrase 7. All my delight and joy shall be in recounting thy continual goodness toward me how thou hast regard to my necessities and owned me and relieved me in my lowest condition 8. And hast not shut me up into the hand of the enemy thou hast set my feet in a large room Paraphrase 8. And not delivered me up into the power and malice of my adversaries but as yet preserved me in a state of liberty 9. Have mercy upon me O Lord for I am in trouble my eye is consumed with grief yea my soul and my belly Paraphrase 9. Yet are not my troubles at an end O Lord I have long waited for rest but have not yet attained to it This is very grievous unto me painful to my soul my sensitive faculty and to my bowels the seat of those affections and of most accurate sense O be thou graciously pleased to look upon me 10. For my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed Paraphrase 10. For the continual distresses and troubles wherewith I have been exercised have even exhausted me thy punishments for my sins have brought me very low I am ready to sink and fail under them 11. I was a reproach among all my enemies but especially among my neighbours and a fear to mine acquaintance they that did see me without fled from me Paraphrase 11. My enemies scoff at me and so also do my friends in a great degree seeing me after all my confidence to continue thus helpless This makes them from whom I have most reason to expect relief to be afraid to afford me any and so I am avoided and left destitute by all men 12. I am forgotten as a dead man out of mind I am like a broken vessel Paraphrase 12. I am no more considered or cared for by them than as a
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
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
is prepared in these two it is erected V. 15. Joyful sound From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vociferatus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for those vociferations or jubilations with which God is praised the singing and instruments of Musick both which are noted by this word which are wont to be used in giving lauds to God see Psal 150. To this sense the Chaldee render it Blessed is the people that know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to please their creator with jubile the LXXII that knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jubilation the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy praises and so the Jewish Arab whose custome is to shout to thee and that is the most perspicuous rendring of it qui te Jova cantare novit saith Castellio happy is the people that knows how to praise and celebrate thee V. 18. The Lord The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred of or from the Lord in both places in this verse Of the Lord is our shield or defence Of the Lord or from him i. e. of his appointment is our King So the Chaldee appear to have understood it reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places and Aben Ezra gives this account of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because David our King is chosen by God God hath promised that the horn of David shall flourish And to this the nineteenth verse belongs see note i. V. 19. Mighty What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here may be worth inquiring That the place belongs to Gods exaltation of David to the Kingdom when he was first anointed by Samuel 1 Sam. 16.13 is evident here v. 18 20. And that David when he was thus exalted was no powerful or to outward appearance eminent man but the contrary a youth feeding sheep 1 Sam. 16.11 and even the youngest and least probable to outward judgment of all his brethren And this circumstance that he was so when God chose him is taken notice of both there v. 7. and Psal 78.70 71. It is therefore not altogether improbable that so it should be here also And though he be soon after described by Saul's servants to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty valiant man a man of war 1 Sam. 16 18. yet with this is there joyned the Lord is with him and that refers it to the time after his being anointed on which it is expresly affirmed v. 13. the spirit of the Lord came upon him from that day forward And accordingly his dealing with the Lion and the Bear ch 17.34 most probably refers to some acts consequent to this his anointing after which 't is evident he continued to keep the sheep and from them was sent for to come to Saul chap. 16.19 And then though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valuit viribus being strong or prevailing signify a strong or honourable man yet as vir from virtue fortitude or virility is frequently taken for a man simply so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so perhaps might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be conceived to do also and then having the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies elect so also 't is frequently taken for a young man Deut. 32.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young man and the virgin and 2 Sam. 6.1 all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth or young men in Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and accordingly the Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man the conjunction of them might possibly signifie no more than a man and that a young man a man not by way of excellence above but of diminution below other men till by Gods free chosing and anointing him he was thus advanced That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should thus signify it would not much be doubted The only difficulty is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be no more than a man is generally an eminent kind of man a gyant or an heros In this difficulty the Chaldee may seem to have interposed seasonably by paraphrasing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that was eminent in the Law referring to the true piety and virtue of David the practical knowledge of the law which denominated him David God's servant v. 20. and in the sight of God without any external accomplishments might and certainly did render him an illustrious person And thus it is most reasonable to interpret it that by this means it may in the more sublime sense refer to Jesus Christ here typified by David stiled by Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty as well as God not in respect of any outward worldly greatness which here he was possest of though he were a King yet his Kingdom was not of this world but of his inward divine excellencies and his spiritual invisible power in the hearts of believers And upon this account it will not be amiss to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in its first notion for a choise eminent person one chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the people preferred before all others esteemed such in the sight of God who seeth not as man seeth for man looketh on the outward appearance but God looketh upon the heart 1 Sam. 16.7 which being there said by God to Samuel on purpose to direct him to find out and anoint David of all the sons of Jesse is an intimation that there was somewhat of internal eminence in David on which he was chosen by God to be King in Saul's stead If this be not it it must then refer to what God by chosing and anointing made him for after that he was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heros indeed V. 22. Exact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the point on the right hand of ש signifies to deceive and that either with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ל after it as Isa 36.14 Let not the servants of Hezekiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceive you or with ב as here So the Chaldee understands it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceive him and the LXXII I suppose to the same sense when they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil proficiet inimicus in eo saith the vulgar his enemy shall not profit or gain by him the deceiving or depriving of one being the gaining to him that doth deceive V. 26. Rock of my Salvation The full importance of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rock of my salvation both here and again Psal 95.1 may perhaps best be fetcht from the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it will be all one with my rock and my salvation Psal 62.2 he to whom I fly as to a refuge so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rock oft signifies and from him receive deliverance out of approaching danger To this agrees the LXXII their rendring of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
Rev. 1.6 and then shall good men have all kind of incouragements to follow and adhere to goodness hereby the profession of Christianity shall be propagated over all the world as that which though with some mixture of persecutions hath the promise and is sure to be rewarded even in this life Matth. 19.29 and 1 Tim. 4.8 and not only in that which is to come 16. Who will rise up for me against the evil doers or who will stand up for me against the workers of iniquity 17. Unless the Lord had been my help my soul had almost dwelt in silence Paraphrase 16 17. But this is to be wrought not by any humane aids or means by armies raised to defend piety against impiety when these are wanting and impiety is backt with the greatest visible strength then shall God himself by his own ways and means in his due time interpose and rescue his faithful people from the utmost imminent destruction 18. When I said My foot slippeth thy mercy O Lord held me up Paraphrase 18. If at any time the danger appear greater than ordinary that the pious man is ready to think himself lost then is Gods special season to interpose his hand for his relief 19. In the multitude of my thoughts within me thy comforts delight my soul Paraphrase 19. When he is in the greatest anxiety and sollicitude incompast with apparent hazards on every side and from thence disquieted and troubled God then chooseth most seasonably to interpose to deal with him as a tender parent with a querulous child provides for him whatsoever may be most grateful and satisfactory in this condition 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Paraphrase 20. Let men sin never so confidently make laws for impiety as Nebuchadnezar did for the worshipping his golden image Dan. 3.4 and set up wickedness on the throne or tribunal confound all justice and substitute oppression and rapine in stead of it the comfort is God will never be drawn to take part with them to favour or countenance their impiety 21. They gather themselves together against the soul of the righteous and condemn the innocent blood 22. But the Lord is my defence and my God is the rock of my refuge Paraphrase 21 22. Be they never so violent and unanimous in their pursuit of the life of blameless pious men and their forms of process never so solemn and legal there is yet an appeal behind to the unerring supreme tribunal and my resort to that shall never fail to bring me a rescue from their bloudiest sentence God shall reverse that and protect me and all that chearfully depend on him 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickedness yea the Lord our God shall cut them off Paraphrase 23. And he shall most certainly requite and punish the wicked oppressors return that mischief on them which they designed to bring on others and by making their sins their own scourges and certain ruine manifest his fatherly care and providence over his obedient faithful servants Annotations on Psalm XCIV V. 10. He that chastiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and institute as well as to correct is in all reason so to be understood and rendred here he that instructs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations all the people in the world The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that instructs the nations but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gives the law to his people This is here said of God as in the end of the verse to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that teacheth Adam or man all the men in the world knowledge the first man saith the Chaldee referring to those precepts which were given in the Creation called the precepts of the sons of Adam as after of Noah Now these two being the attributes of God as well as that of planting and forming the eye and ear in the Creation and ever since in Procreation v. 9. that which is in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not he rebuke or punish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit corripuit must in all reason belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both those and to that purpose be best rendred in the end after both He that instructeth and he that teacheth shall not he rebuke or punish Is it possible saith the Chaldee that God shall have given law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have sinned shall they not be rebuked or punished what is added by the English translation in the end of the verse shall not he know is not in the Hebrew but was added as a supply to a supposed Ellipsis But the right rendring of the verse hath no need of that aid the sense is much more perspicuous without it V. 11. Vanity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first signifies to vanish or come to nought Jer. 2.5 they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanisht or came to nought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and if in that notion then it must signifie vanishing transient that soon comes to nothing and so the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vapour as they do Jam. 4.14 where our life is called a vapour and thus we have it Psal 144.4 man is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vanishing transitory thing for as it follows his days are as a shadow that passeth away But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by metaphor lightly varied from hence for stultescere growing foolish so Psal 62.11 it is best rendred from the Hebrew trust not in oppression and rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain i. e. fools to signifie that those that so trust that depend on unlawful means for the enriching themselves will certainly be deceived find this the most perfect folly in the event And this of folly being that by which the Atheist is most frequently exprest in Scripture will be most agreeable to this place where the Atheists cogitations are described v. 7. confident of Gods not seeing not regarding which thoughts of his as they are Atheistical and so false and so foolish in one sense as folly is ignorance so are they most impudent which is practical and the greatest folly will never secure his wicked actions of impunity but on the contrary will betray him to all the ruine in the world And to this sense it is that verse 8. we find in the like style Vnderstand O ye bruitish and ye fools when will ye be wise and so this is the adaequate notion of the word here V. 13. Vntil The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until in this place may much disturb the sense and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
7. where upon Samuel's burnt-offering v. 9. and prayer v. 5. and crying importunately and constantly to God for the people v. 8. the Lord heard him v. 9. and the Philistims were discomfited v. 10. 7. He spake unto them in the cloudy pillar they kept his testimonies and the ordinances that he gave them Paraphrase 7. With every one of these God was pleased to commune and talk as a friend with a friend giving them vocal answers out of a bright cloud which incompassed them a wonderfull dignation of God's to those faithfull servants of his which obeyed and observed his commands 8. Thou answeredst them O Lord our God thou wast a God that forgavest them though thou tookest vengeance of their inventions Paraphrase 8. And when the people had provoked God and God's wrath was already gone out against them for their crying sins these mens prayers were so effectual with him as to avert the plagues and obtain remission for them 9. Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Paraphrase 9. O let these unspeakable dignations of his and signal answers unto the prayers of his servants bring us all to his sanctuary on our knees to praise and adore his sacred and glorious majesty and offer up our continual and ardent prayers unto him Annotations on Psal XCIX V. 1. Tremble Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken before see note on Psal 4. e. and observed the notion of it as for anger so also for fear so saith Abu Walid of this root that in the Arabick it signifies trembling and commotion and is sometimes from anger sometimes from fear and other occasions the word generally signifying motion or commotion either of body or of mind and both these being equally commotions of mind Here the context may seem to direct the taking it in the notion of commotion simply as that signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumult of rebels or other adversaries And then the sense will lye thus The Lord reigneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be moved i. e. Now God hath set up David in his Throne and peaceably settled the Kingdom on him in spight of all the commotions of the people The LXXII render it to this sense as Ps 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be angry or regret it as much as they will The Chaldee and Syriack use the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved which competently agrees to this notion as also the latter part of this verse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the participle he that sitteth on or inhabiteth the Cherubims is all one directly with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies motion and agitation is exactly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduplicated and so to the very same sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be shaken the Latin moveatur be moved the same also Yet may it also be read as in the future and in the notion of fearing and quaking The nations shall tremble and the earth shall be moved as appearances of God are wont to be received with trembling and amazement and at the giving the law the people trembled and the earth shook and this will be a fit expression of the subjecting the heathen world to Christ's Kingdom Abu Walid doubts whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie let the earth be moved the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether to God and so be of the signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick to hang making the earth the accusative case he that sitteth between the Cherubims hangeth fast the earth according to that of Job 23.7 and hangeth the earth upon nothing And thus in an Hebrew-Arabick glossary it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging V. 6. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister is a common title of Civil as well as Ecclesiastical Officers Hence it is that Exod. 2.16 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Midian So Exod. 19.22 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies not the sons of Aaron but the first-born or chief of the families So 2 Sam. 8.18 David's sons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Priests but Princes or chief Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men saith the Chaldee the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principal or chief men at the hand of the King 1 Chron. 18.17 Of which sort was Ira called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Priest but a chief Ruler about David 2 Sam. 20.26 And in the more general notion of the word as it comprehends both Civil and Ecclesiastical Rulers it is evident that Moses as well as Aaron are here rightly recited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among God's Rulers or chief men V. 7. Cloudy pillar What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station or pillar of cloud here signifies as far as refers to Moses and Aaron there is no difficulty For as in their passage out of Aegypt God conducted and protected them by a bright cloud Exod. 13.21 which is there as here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar signifying thereby the form or similitude of an hollow pillar or concave body over their heads coming down to the ground on every side of them and so like wings incompassing and shielding them see note on 1 Cor. 10. a. so when 't is added c. 14.1 that the Lord spake unto Moses saying that Lord that in the verse immediately foregoing went before them in a pillar of cloud there can be no doubt but God as here is said spake unto them in a pillar of cloud So Exod. 16.10 the glory of the Lord appeared in the cloud and the Lord spake unto Moses saying so Exod. 17.6 when God saith unto Moses I will stand before thee upon the rock in Horeb and thou shalt smite and water shall come out this is again this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar or according to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stetit standing of the cloud on Horeb. So Exod. 19.9 Lo I come to thee in a thick cloud that the people may hear when I speak with thee and believe thee for ever and so v. 16. as there were thunders and lightnings so there was a thick cloud upon the mount and the Lord descended v. 18. and answered Moses by voice v. 19. and to this commerce Aaron was admitted v. 24. So c. 20. v. 21. Moses drew near to the thick darkness all one with the cloud where God was and the Lord
spake unto Moses v. 22. All the difficulty is what relation this of the pillar of cloud can have to Samuel in whose time this is not reported To this the answer might be that although the answering them v. 6. were common to all the three persons Moses and Aaron and Samuel yet there is no necessity that the pillar of cloud should be common to them all 't were sufficient that it is applicable to Moses and Aaron though not to Samuel But yet even of Samuel it is evident that as 't is here God spake unto him calling him by his name 1 Sam. 3. and 't is there said at the fourth time of calling when he proceeded to speak and reveal himself to him v. 10. the Lord came and stood and called Samuel Samuel This must certainly signifie the same thing that was said of God's appearing to Moses Exod. 17.6 I will stand before thee upon the rock And that being reasonably resolved to be this of the pillar of cloud in probability this to Samuel being parallel to that may be conceived to be this pillar of cloud also though at three former calls 't is certain it appeared not So again at the time when Samuel's offering and prayers were so signally heard at Mizpeh 1 Sam. 7. it is said v. 9. the Lord answered him and v. 10. the Lord thundred with a great thunder where God's voice and thunder were questionless like that of Exod. 19.16 where the cloud is mentioned as well as the thunder and indeed where thunder is a cloud is supposed to be and so this answering of Samuel with thunder must be God's speaking to him at this time if not before out of the cloud also Thus in the New Testament we so frequently have the voice of God out of a cloud that when the voice is mentioned without the mention of the cloud the cloud is yet to be supposed as that from whence the voice came V. 8. Them The difficulty of this v. 8. will best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to them or barely as a dative case forgavest them but for them i. e. for their sakes The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of them And then God's being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning or propitiated so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies remission propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them is his sparing the people for their prayers as he certainly did in all the examples of Moses and Aaron and Samuel for all their prayers being for the averting of God's wrath from the people God's being propitiated for them or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily propitiated by them is God's pardoning not them but the people for their sakes or at their requests This signal dignation of God's to them in being thus propitiated and reconciled to the people for or by their prayers is here farther set of by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and revenging their inventions i. e. when thou wert revenging or punishing their wicked deeds when thou wert just entring on the work then thou wert propitiated Thus in the first example that of Moses it is visible The people had terribly provoked God and God was just punishing them and he was stayed onely by Moses's prayers Exod. 32.10 Now therefore let me alone saith God that my wrath may wax hot and that I may consume them and I will make of thee a great nation i. e. God's wrath was gone out against them to the destroying of some of them for this idolatry of theirs so it appears V. 35. the Lord plagued the people because they made the calf i. e. the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or acting revenge on their deeds or machinations and some of the people were already fallen by God's hand and three thousand in one day were slain by the Levites at Moses's command v. 28. and if Moses would have let God alone they had been all utterly consumed and now when God's wrath was thus high and ingaged in the execution Moses besought the Lord V. 11. and God repented him of the evil which he thought to doe unto this people v. 14. So in the second example that of Aaron Num. 16. God saith to Moses v. 45. Get you up from this congregation that I may consume them as in a moment and it follows they fell upon their faces and prayed to God then v. 46. Moses said to Aaron Take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun and v. 47. behold the plague was begun among the people and so God was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or punishing their deeds and he i. e. Aaron put on incense and made atonement for the people and stood between the dead and the living and the plague was stayed The like is also intimated in the third instance that of Samuel 1 Sam. 7. For there 't is evident the Israelites were sore prest and worsted by the Philistims and afraid of them v. 7. and Samuel tells them that if they do return unto the Lord with all their hearts then they must put away their strange gods and God will deliver them out of the hand of the Philistims v. 3. And they do as he bid them v. 4. and kept a solemn fast v. 6. certainly for the averting some judgment under which they were and they said to Samuel v. 8. Cease not to cry unto the Lord our God for us that he will save us And just then it was that God was propitiated by Samuel's prayers Samuel took a lamb and offered it and cryed unto the Lord for Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord answered him as here in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou answeredst them O Lord our God And so in every of the examples here specified this appears to be the full and ready importance of this passage The Hundredth PSALM A Psalm of praise Paraphrase The hundredth Psalm being made up of lauds and praises of God for all his mercies was appointed to be used at the offering of those peace-offerings which were for a thanksgiving Lev. 7.12 the praefect or praecentor beginning and singing 1. Make a joyfull noise unto the Lord all ye lands 2. Serve the Lord with gladness come before his presence with singing Paraphrase 1 2. O let all the people in the world bless and worship and praise and offer up their prayers and supplications to the God of heaven resort daily to his sanctuary and constantly attend his service and count this the most estimable and delectable task the most renowned and glorious imployment 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his
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
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
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
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
〈◊〉 〈◊〉 〈◊〉 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
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