I have nothing else to complain of in my present distresses 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me up upon a rock Paraphrase 5. Were I but returned to the Sanctuary I should look upon it and make use of it as of a refuge of perfect safety to which in any difficulty I might confidently resort and be secured by God as in a tower or fortress 6. And now shall my head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Paraphrase 6. And as now it is though I am at present withheld from that felicity yet have I confidence that my prayers shall be heard that I shall be delivered from mine enemies power and exalted above them all and afforded all matter of joy and Sacrifices when I do come to Sion and abundant thanksgivings unto God 7. Hear O Lord when I cry with my voice have mercy also upon me and answer me Paraphrase 7. And therefore with this confidence I now offer up my Prayers to thee O Lord for mercy and compassion and gracious returns to all my wants 8. When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Paraphrase 8. Whatsoever supply I lack my heart directs me whither to apply my self by resounding in my ears those gracious words of thine seek ye my face calling all that want any thing to ask it of thee To thee therefore I make my address with thine own words of invitation in my mouth Thy face O Lord will I seek making all my application to thee and to none other 9. Hide not thy face far from me put not thy servant away in anger thou hast been my help leave me not neither forsake me O God of my salvation Paraphrase 9. Lord vouchsafe me thy wonted presence and favourable aspect withdraw all expressions of thy displeasure Thy former continued reliefs have ingaged me to hope for deliverance from none but thee O do not thou leave me for then I shall be utterly destitute 10. When my father and my mother forsake me then the Lord will take me up Paraphrase 10. It is one of thy wonderful works of mercy to provide for those whose parents have exposed and left them helpless the young Ravens Psalm 147.9 And the like I trust thou wilt do for me though all hmane aids should utterly fail me 11. Teach me thy way O Lord and lead me in a plain way because of mine enemies Paraphrase 11. Lord do thou instruct and direct me what course I shall take that mine enemies may have no advantage against me but that I may escape safe out of their hands 12. Deliver me not over unto the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty Paraphrase 12. Permit me not to fall into their power for as they have begun with slander and calumny so will they end if thou do not divert or with-hold them in injustice and rapine 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living Paraphrase 13. Had I not had a full confidence that I should by Gods great mercy be supported in my distress and restored to those injoyments of rest and peace which God had faithfully promised me Here the Psalmist abruptly but elegantly breaks off the speech 14. Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. Paraphrase 14. O my soul do thou patiently expect Gods leasure be not discouraged with thy present evils but arm thy self with constancy and fortitude and never doubt of Gods seasonable reliefs Annotations on Psalm XXVII V. 2. Stumbled Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the Praeter tense yet 't is usual in the Prophetick writings that these should be taken in the future tense when the context inclines that way And so here it doth being a profession of his confidence in God that he will deliver him out of his present distresses as both the antecedents v. 1. and consequents v. 3. make evident And accordingly it is most probable that here thus it should be v. 2. and so the Jewish Arab reads they shall stumble and fall and so the learned Castellio renders it si invadant offensuri sunt atque casuri If they invade me they shall stumble and fall Though it be also possible that it may reflect upon his past experiences of Gods mercies as pledges of his future and then it may retain the praeter tense And therefore I deemed it safest to take that in also in the Paraphrase V. 6. Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of jubilation are those of the solemn feasts attended not only with the harmony and Musick of the Levites but the Hosannahs and acclamations of the people Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple to those that were formerly made there in the day of a solemn feast Lam. 2.7 They have made a noise in the house of the Lord as in a day of a solemn feast And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyful sound which they that hear are by David pronounced blessed Psal 89.15 Blessed is the people that know the joyful sound V. 8. My heart For the meaning of this v. 8. little help will be had from the antient Interpreters The Syriack leave out a part of it unrendred and have only thus much My heart saith unto thee and my face shall seek thy countenance The LXXII and after them the Latine Arabick and Aethiopick in stead of Seek ye my face read I have sought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart said to thee I have sought thy face thy face Lord will I seek and other copies with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My heart hath said to thee I will seek the Lord my face hath sought thee thy face Lord will I seek But the Chaldee keeps close to the Hebrew only for seek ye reads in the singular seek thou The full meaning of it will easily be gathered by reflecting on Gods mercy and kindness unto men ready to defend them if they will but call to him for his help This is conteined in this supposed speech or command of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek ye my face thereby inviting all to address their prayers to him This gracious speech of Gods David here meditates upon and on it founds his confidence and in his addresses to Heaven first minds God of this his command or invitation or incouragement to all to seek to him that is the meaning of My soul said to thee seek ye my face laying a
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
those that are in the greatest distresses be thou gratiously pleased to look upon me to be atoned and reconciled toward me 2. Wash me throughly from mine iniquity and cleanse me from my sin Paraphrase 2. O let not any the least of these crimes that I have been guilty of in this matter be permitted to appear in thy sight or rise up in judgment against me but seal me thy perfect pardon for every one of them 3. For I acknowledge my transgressions and my sin is ever before me Paraphrase 3. For I do most willingly confess that I have committed in the compassing of one carnal pleasure many horrid and odious sins These are a perpetual terror to my conscience an amazing prospect continually outfacing and tormenting me 4. Against thee only have I sinned and done this evil in thy sight that thou mightest be justified when thou speakest and be clear when thou judgest Paraphrase 4. And though the dignity and office wherein thou hast placed me over thy people leave me not liable to any humane process or judicature among men yet am I most sadly culpable and liable to vengeance from thee the pure God of heaven the transcendent Ruler over all the Kings of the earth Thou mayest most justly proceed against me as against the most criminous rebel indite me and arraign me of adultery drunkenness and murther also and whatever suit thou wagest against me thou art sure to cast me whatsoever vengeance thou exactest to be inflicted on me I must most deservedly and inevitably fall under it 5. Behold I was shapen in iniquity and in sin did my mother conceive me 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom Paraphrase 5 6. Lord I am a most polluted creature the corruption of my nature the bare inclinations of my will to any unlawful object ought in any reason to be strictly watched and industriously rejected by me and thy grace continually sollicited to inable me to overcome them and not in the least degree favoured or indulged or yielded to when I so well know that thou requirest purity of the heart and affections and forbiddest the very first thoughts of any unlawful injoyment and beside this revelation of thy will that I should thus keep my self pure art pleased to grant me thy grace to make me inwardly sensible of this part of my duty and this is a great inhauncing of my sin committed against all these obligations 7. Purge me with hyssop and I shall be clean wash me and I shall be whiter than snow Paraphrase 7. Lord be thou pleased to absolve me and solemnly to declare and seal to me thy reconciliation after the same manner as the priest is wont to do when upon the unclean thing he sprinkles water mixed with the ashes of an heifer and of cedar wood and of hyssop and of scarlet Lev. 14.6 7. Num. 19.6 the solemn ceremony for the purification of sin v. 9. and whereby the blood of the lamb of God the death of the Messias was praefigured and then I shall again be restored to that blessed state from which I have so sadly fallen by my outragious miscarriages 8. Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Paraphrase 8. I am in a most sad and wretched condition thy just displeasure and wrath for my sins as long as it continues over me is the setting my soul upon the torture my own conscience being the executioner under thee O be thou pacified and reconciled toward me and it shall be the joyfullest news that ever came to any poor tortured suppliants ears when he is taken off from the rack and all his bones set and restored to ease again 9. Hide thy face from my sins and blot out all mine iniquities Paraphrase 9. Lord pardon my sins and return to thy wonted favour toward me 10. Create in me a clean heart O God and renew a right spirit within me Paraphrase 10. I have sadly fallen from my wonted purity and sincerity Lord by the good work of thy grace upon my heart restore me to it again and renew me inwardly and throughly my very thoughts as well as my actions that I never fall into the least beginning of any such pollution again 11. Cast me not away from thy presence and take not thy holy spirit from me Paraphrase 11. Lord it is just with thee to reject me from all spiritual commerce and communication with thee who have resisted thy spirit and wasted my soul by so many wilful commissions against thee just that thou shouldest withdraw thy grace to which I have done such despite O do not thou thus severely punish me by withdrawing that which now more than ever I stand in need of 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit Paraphrase 12. Without thy help and aids I am utterly unable to get out of this broken condition the free and voluntary assistances of thy spirit are so perfectly necessary to me that I can never think a good thought make the least attempt toward recovering the purity from whence I am fallen without them O be thou pleased to restore them to me and thereby to support and establish me 13. Then will I teach transgressors thy ways and sinners shall be converted unto thee Paraphrase 13. And this thy exceeding mercy to a sinner so sadly laps'd may be a means to bring wicked livers home to repentance I shall be able to incourage them to return by proclaiming mine own success who have fallen as sadly as any of them can have done And being thus incouraged by my example and experience many I doubt not by the assistance of thy grace shall be brought home to thy service and the practice of the duties of new life 14. Deliver me from blood-guiltiness O God thou God of my salvation and my tongue shall sing aloud of thy righteousness Paraphrase 14. Oh that sin of murther is an horrid and crying sin of a black and deep dy and though mine own hands have not been polluted with it yet my conscience assures me the guilt of the murther of Uriah lies on me who projected and contrived it by others O thou blessed Lord from whom all my deliverance must come be thou pleased to deliver me from this one as from those other foul Commissions and it will be most joyful news to me and with the greatest exultation of heart shall I proclaim thy abundant mercies to me 15. O Lord open thou my lips and my mouth shall shew forth thy praise Paraphrase 15. This work of grace from thee shall set my lips wide open in praising and magnifying thee 16. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offerings Paraphrase 16. 'T is not any the richest hecatombe or most chargable oblation for my sin that thou expectest
not hurt me as neer and close as they are gotten about me the Lord shall preserve me and deliver me out of their hands 5. He shall reward evil unto mine enemies cut them off in thy truth Paraphrase 5. And execute vengeance on these Ziphites that have thus been imployed by Saul to observe and betray me 1 Sam. 23.23 bringing them in his just judgment to utter destruction 6. I will freely sacrifice unto thee I will praise thy name O Lord for it is good Paraphrase 6. This obliges me to make my most solemn acknowledgments to present as my free-will offerings my lauds and praises which are most due and a most joyful imployment to be paid to him that hath dealt so gratiously with me 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemy Paraphrase 7. Having by a signal act of his special providence diverted and called back my enemies given me a pleasurable sight of them in their retreat and so set me safe from this so present a danger Annotations on Psal LIV. V. 4. With them that uphold This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord among the susteiners deserves here to be taken notice of as a form not unusual among the Hebrews yet signifying no more than that God is my upholder and not he as one of many but my only upholder So Jud. 11.35 when Jephtha tells his daughter thou art among the troublers of me or one of them that trouble me the meaning is no more than that she very much grieved and troubled him So Isa 41.4 when God saith of himself I am with the last the meaning is evident I am the last simply as before I am the first So Hos 11.4 I was to them as they that take off the yoke i. e. I â—ased them So Psal 55.18 there were many with me i. e. God is with me and that is as good as the greatest multitude So Ps 69.26 they whom thou hast wounded signifies no more than the singular number precedent he whom thou hast smitten This idiome we see continued in the New Testament Joh. 11.19 many of the Jews came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those about Martha and Mary i. e. as we render it to Martha and Mary So in Greek style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than Plato and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the rich is no more than to be rich All this is observed by the learned Seb. Castellio and given as the account of his rendring the words Dominus is est qui mihi vitam sâ—stentat The Lord is he that sustains my life wherein also he agrees with the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is the defender of my soul and so the Latine susceptor animae meae and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supporter of my soul or life and so the Arabick and Aethiopick V. 6. Freely sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the known style for a free-will offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or voluntary oblation so much spoken of and so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sacrifice it must questionless signifie and the preposition ב may either be a pleonasm I will offer a free-will offering or be thus taken notice of in the rendring I will sacrifice to thee by way of free-will oblation And thus the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their interpreter renders sacrificium sacrificabo I will sacrifice a sacrifice In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is good is capable of a double rendring either thy name is good or it is good to praise thy name see Psal 92.1 and Psal 118.8 9. But the Jewish Arab confines it to the former sense paraphrasing it thus I will praise thy name and say The Lord is good V. 7. Mine eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit will best be rendred beheld or lookt and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mine enemy signifies no more but beheld or lookt upon mine enemy This the Chaldee is willing to supply as supposing an ellipsis in it by adtion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge mine eye hath seen revenge upon mine enemy and our English imitating them reads his desire But the simple reading is followed by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eye hath looked upon my enemies and so the Syriack and Latine c. follow them and that seems to be the best rendring of the place for Davids enemies at this time were not destroyed but only drawn back from pursuing him by the coming of the news of the Philistims being in the land The more probable notation of the phrase is that David was so nigh as to behold them marching away which he might well do having been incompast with them so close as the story of it expresses v. 26. and but on the other side of the hill Maon from the top of which he might well behold them in their retreat and being so neer destruction by them and yet so safe by this act of Gods providence recalling them he might well recount it as an eminent mercy that his eye thus beheld his enemies when he was delivered from their pursuit The Fifty Fifth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David Paraphrase The fifty fifth is a mournful Psalm of Davids recounting his own distresses in the time of Absaloms rebellion and the perfidiousness of those his own principal servants and Counsellers such was Achitophel 2 Sam. 16.23 which were the chief authors of it yet confidently resorting to God for his aid and chearfully depending on it He set it to the tune of Maschil and committed it to the Praefect of his Musick to be sung to the harp c. 1. Give ear to my prayer O God and hide not thy self from my supplication Paraphrase 1. O thou which art my only refuge in all distresses be thou now pleased to hearken favourably to my requests 2. Attend unto me and hear me I mourn in my prayer and make a noise Paraphrase 2. My condition makes me very querulous and importunate O be thou pleased to consider my distress 3. Because of the voice of the enemy because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me Paraphrase 3. My son Absalom hath depraved my Government and those that are associated with him have driven me from my throne the one accuseth me as guilty of great misgovernments the other pursue me with all the malice 〈◊〉 rancour imaginable 4. My heart is sore pained within me and the terrors of death are fallen upon me Paraphrase 4. And the danger is so great and pressing that I may be allowed to tremble and quake at the appearance of it 5. Fearfulness and trembling are come upon me and horror hath
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
〈◊〉 〈◊〉 from the evil days i. e. from persecution see Ephes 5.16 which God gives to good men is to continue till the pit be digged up for the ungodly i. e. till the measure of their sins be filled up and so destruction be ready for them whereas the contrary to this is evident that either the destruction of the wicked is first and the quiet and rest of the good oppressed by them a natural effect of that and so subsequent to it or that both of them are of the same date at once tribulation to them that trouble you and to you who are troubled rest 2 Thess 1.6 7. And this is evidently the meaning of it here and so will be discerned if only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred dum whilst as it is elsewhere used Jon. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst I was Job 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst he was speaking for then thus it will run very fitly That thou mayst give him rest whilst the pit is digged V. 15. Vnto righteousness The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for charity and mercy hath oft been observed only the Emphasis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto here offers it self to consideration which will best be exprest by even unto as when Gen. 14.23 we read from a thred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to a shooe latcher and Gen. 7.23 Every living substance was destroyed from man to beast to creeping things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad saith the Interlinear and even to the fowls of heaven which were in least danger to be destroyed with water And thus here it seems to import that the present rigour of their enemies shall by Gods judging or taking their part not only be removed but be even converted into the greatest mercies Thus in every revolution of state it is ordinary none are so likely to escape and be favoured by the conquerer as they that were opprest by the former government And so was it to the Jews of the Captivity of whom the learned Jews understand this Psalm when the Persian executes judgment on the Babylonian when the sacrilegious drunken Tyrant is taken in his city as in a pit or snare v. 13. the Jews then are no losers by their former oppressions but receive preferments in the common-wealth Dan. 6.5 and licence to return to their own countrey And the same observation held both in the destruction of the Jewish and Heathen enemies of Christ the Christians were not only freed from their persecutions but became most flourishing And this is the full importance of judgments returning even to righteousness God not only pleading their cause and delivering them which is meant by judgment but even converting their former sufferings into their greatest advantages To this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after it all the pure in heart What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be learned from Jud. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thee Benjamin i. e. saith the Chaldee Saul the son of Benjamin succeeded Joshuah noted before by Ephraim And so after this all the upright in heart i. e. to this shall immediately succeed the flourishing prosperous condition of all pious men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be redeemed saith the Chaldee but it is somewhat more they shall return to a flourishing condition and so this very fitly agrees to what went before and is as the proof of it The severity of their enemies is turned into mercy and then follows the prosperity of all pious men V. 19. Delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look upon with delight is in Piel doubled and used for looking kindly and lovingly imbracing and making much of doing any thing that is grateful to another So the Chaldee understood it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make much of so they use the word Prov. 29.21 for that which we render delicately bringeth up And hence it is that the LXXII render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have loved i. e. behaved themselves in a loving manner so as they which love are wont to do Isa 11.8 it is used for playing or sporting dealing friendly and with confidence with any and Isa 66.12 for being dandled on the knees like a child by the nurse or parent and by analogy with all these being here applied to Gods consolations it will most significantly be rendred have cherished or refresh't caressed or gratified my soul The Ninety Fifth PSALM The Ninety Fifth Psalm is an invitation to all to bless and praise the Name of God and to live obediently before him 'T is affirmed to be written by David Heb. 4.7 and may probably have been fitted by him among others here put together for the solemnity of bringing the Ark to the place of Gods rest v. 11. and is by the Jews confest to refer to the duties of the Messias as we see it applyed Heb. 3. 4. 1. O Come let us sing unto the Lord let us make a joyful noise to the rock of our salvation Paraphrase 1. The Lord of heaven is he from whom all our deliverance and strength doth come see note on Psal 89. l. O let us uniformly joyn in praising and glorifying his Name 2. Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms Paraphrase 2. Let us make our daily constant addresses to him with all the acknowledgments and expressions of thankful hearts 3. For the Lord is a great God and a great King above all Gods Paraphrase 3. As to him that is the supreme God of heaven and earth the only super-eminent Monarch over all powers and dignities the Angels his ministers in heaven and the mightiest Princes his vicegerents upon earth 4. In his hands are the deep places of the earth the strength of the hills is his also Paraphrase 4. The bowels and bottom of the earth are in his disposal and what is emblematically intimated by them the meanest and lowest men or creatures on the earth are particularly respected and ordered by his providence in all that befals them here and so likewise the loftiest and stoutest hills and the mightiest men in the world are bounded and governed by him 5. The sea is his and he made it and his hands formed the dry land Paraphrase 5. It is he that framed the whole Orb of the sea and dry land and contrived them so the one in the bowels of the other that neither should incommodate the other but both together make up an useful globe for men and all other creatures to inhabit 6. O come let us worship and bow down let us kneel before the Lord our Maker Paraphrase 6. O let us joyntly adore and praise and pray unto him and make the members of our bodies partners and witnesses of the real devotion of our hearts joyn inward and outward reverence
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
7. where upon Samuel's burnt-offering v. 9. and prayer v. 5. and crying importunately and constantly to God for the people v. 8. the Lord heard him v. 9. and the Philistims were discomfited v. 10. 7. He spake unto them in the cloudy pillar they kept his testimonies and the ordinances that he gave them Paraphrase 7. With every one of these God was pleased to commune and talk as a friend with a friend giving them vocal answers out of a bright cloud which incompassed them a wonderfull dignation of God's to those faithfull servants of his which obeyed and observed his commands 8. Thou answeredst them O Lord our God thou wast a God that forgavest them though thou tookest vengeance of their inventions Paraphrase 8. And when the people had provoked God and God's wrath was already gone out against them for their crying sins these mens prayers were so effectual with him as to avert the plagues and obtain remission for them 9. Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Paraphrase 9. O let these unspeakable dignations of his and signal answers unto the prayers of his servants bring us all to his sanctuary on our knees to praise and adore his sacred and glorious majesty and offer up our continual and ardent prayers unto him Annotations on Psal XCIX V. 1. Tremble Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken before see note on Psal 4. e. and observed the notion of it as for anger so also for fear so saith Abu Walid of this root that in the Arabick it signifies trembling and commotion and is sometimes from anger sometimes from fear and other occasions the word generally signifying motion or commotion either of body or of mind and both these being equally commotions of mind Here the context may seem to direct the taking it in the notion of commotion simply as that signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumult of rebels or other adversaries And then the sense will lye thus The Lord reigneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be moved i. e. Now God hath set up David in his Throne and peaceably settled the Kingdom on him in spight of all the commotions of the people The LXXII render it to this sense as Ps 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be angry or regret it as much as they will The Chaldee and Syriack use the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved which competently agrees to this notion as also the latter part of this verse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the participle he that sitteth on or inhabiteth the Cherubims is all one directly with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies motion and agitation is exactly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduplicated and so to the very same sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be shaken the Latin moveatur be moved the same also Yet may it also be read as in the future and in the notion of fearing and quaking The nations shall tremble and the earth shall be moved as appearances of God are wont to be received with trembling and amazement and at the giving the law the people trembled and the earth shook and this will be a fit expression of the subjecting the heathen world to Christ's Kingdom Abu Walid doubts whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie let the earth be moved the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether to God and so be of the signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick to hang making the earth the accusative case he that sitteth between the Cherubims hangeth fast the earth according to that of Job 23.7 and hangeth the earth upon nothing And thus in an Hebrew-Arabick glossary it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging V. 6. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister is a common title of Civil as well as Ecclesiastical Officers Hence it is that Exod. 2.16 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Midian So Exod. 19.22 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies not the sons of Aaron but the first-born or chief of the families So 2 Sam. 8.18 David's sons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Priests but Princes or chief Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men saith the Chaldee the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principal or chief men at the hand of the King 1 Chron. 18.17 Of which sort was Ira called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Priest but a chief Ruler about David 2 Sam. 20.26 And in the more general notion of the word as it comprehends both Civil and Ecclesiastical Rulers it is evident that Moses as well as Aaron are here rightly recited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among God's Rulers or chief men V. 7. Cloudy pillar What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station or pillar of cloud here signifies as far as refers to Moses and Aaron there is no difficulty For as in their passage out of Aegypt God conducted and protected them by a bright cloud Exod. 13.21 which is there as here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar signifying thereby the form or similitude of an hollow pillar or concave body over their heads coming down to the ground on every side of them and so like wings incompassing and shielding them see note on 1 Cor. 10. a. so when 't is added c. 14.1 that the Lord spake unto Moses saying that Lord that in the verse immediately foregoing went before them in a pillar of cloud there can be no doubt but God as here is said spake unto them in a pillar of cloud So Exod. 16.10 the glory of the Lord appeared in the cloud and the Lord spake unto Moses saying so Exod. 17.6 when God saith unto Moses I will stand before thee upon the rock in Horeb and thou shalt smite and water shall come out this is again this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar or according to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stetit standing of the cloud on Horeb. So Exod. 19.9 Lo I come to thee in a thick cloud that the people may hear when I speak with thee and believe thee for ever and so v. 16. as there were thunders and lightnings so there was a thick cloud upon the mount and the Lord descended v. 18. and answered Moses by voice v. 19. and to this commerce Aaron was admitted v. 24. So c. 20. v. 21. Moses drew near to the thick darkness all one with the cloud where God was and the Lord
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
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
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
peculiar manner by whose ministery mercies and deliverances are solemnly conveyed to godly men or rather to Christ incarnate with whose Humanity the Deity being inseparably united God is always present with him and through him with us for whom sitting at God's right hand he constantly maketh intercession But more immediately referring to the Ark of God where he is pleased to exhibit his presence and audience to the prayers of his servants who there address them to him which being placed on mount Zion that sure is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hills v. 1. to which as they then came when they could to offer up their prayers so when they were hindred and detained from that personal address they yet turned their faces and lift up their eyes that way as here it is said See Dan. 6.10 This for the full and ultimate importance of the words But for the immediate sense of them the scheme seems to be military The besieged person daily looks to the hills to see if any relief be coming from any quarter any signal by fire or the like giving intelligence of succour approaching so saith Aben Ezra as men doe in a siege and so Kimchi also And then by this scheme the Psalmist expresses his own repose to be in God that dwelleth above in heaven and presentiates himself to his servants in Zion Our help cometh from a place higher than any earthly hill from a more sure deliverer V. 8. Going out and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and coming or going out and coming in being as here used by it self without any addition hath a different importance from what it hath when it is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the people 1 Sam. 18.13 and the like For then it imports governing or ruling onely So v. 16. all Israel and Judah loved David because he went out and came in before them So Act. 1.21 all the time that Jesus went in and out among us i. e. taught us ruled us his disciples here on earth But in this place without that addition it signifies more generally doing any thing of what sort soever all actions being comprehended under one of these two sorts going out to more publick and coming in to more private affairs or again going out to begin coming in at the end of the work The Chaldee here paraphrase it by going out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to affairs to negotiation and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the study of the Law The Hundred and Twenty Second PSALM A Song of degrees of David The hundred twenty second is an expression of great joy for a return to the benefits of God's publick service together with a prayer for continuance of those peaceable opportunities It was first composed by David probably after his return from his flight from Absolom and solemnly sung by the Levites upon the return from the Captivity see note on Psal 120. a. 1. I Was glad when they said unto me Let us go into the house of the Lord. 2. Our feet shall stand in thy gates O Jerusalem Paraphrase 1 2. Blessed be God for the joyfull news which he hath now afforded us the liberty to go to Jerusalem and to the Ark of God's presence which is placed there the most blissfull prerogative of peaceable publick assemblies from which we have been debarred so long 3. Jerusalem is builded as a city that is compact together Paraphrase 3. Jerusalem is a lovely place the very buildings being so uniform are very beautifull and an emblem of that union of minds both in charity and united intercessions which is the most amiable gracefull thing in the Church of God 4. Whither the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord. Paraphrase 4. And nothing more lovely in it than that it is the place to which all the inhabitants of the land are thrice every year obliged to go up to commemorate the mercies of God afforded to his people 5. For there are set thrones of judgment the thrones of the house of David Paraphrase 5. Yet beside this of the house and service of God there also the Sanhedrim or supreme judicature of the nation sitteth that great court where the highest matters are decided And there also is the palace where David and the Kings of Judah descending lineally from David do and shall constantly reside 6. Pray for the peace of Jerusalem they shall prosper that love thee Paraphrase 6. From all these both civil and ecclesiastical considerations it is the duty of all good men to pray for this place and to love it most affectionately to beseech God to bestow a quiet injoyment of all these advantages and therein all manner of prosperity upon it And they that thus love and pray and contribute their utmost to it shall certainly gain to themselves prosperity and temporal felicity by this means 7. Peace be within thy walls and prosperity within thy palaces Paraphrase 7. Let this therefore be our united prayer that God will pour down all his blessings upon this place 8. For my brethren and companions sakes I will now say Peace be within thee 9. Because of the house of the Lord our God I will seek thy good Paraphrase 8 9. And as our prayers so let our most earnest indeavours be bent this way to advance the prosperity and tranquility of it and so both of Church and state which are equally concerned in it And to this all obligations both humane and divine charity to our brethren and piety to that God who is adored and glorified there most strictly engage us Annotations on Psal CXXII V. 3. Compact This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associated from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn or associate or joyned to it self together refers critically to that which the sacred story gives us of that city The site of it was upon a very unequal ground the low town was mean and dismantled the castle on the hill was fortified and held as a place of strength which being taken by Joab David built up the whole and so made it one city associated and joyned together 1 Chron. 11.7 8. David dwelt in the castle and built the city round about and Joab repaired the rest of the city V. 4. Vnto the testimony of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth literally signifie the testimonies as that imports commands given to Israel So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb as it signifies to testifie is also to admonish and so testimonies and statutes and judgments Deut. 4.45 are all used in the same sense for the commands delivered by Moses from God and so ch 6.20 What mean the testimonies and frequently in this book of Psalms God's testimonies being that which he hath revealed and thereby testified of his will So when
soul will not bear that And the Chaldee and Syriack exactly follow the Hebrew The Hundred and Twenty Fifth PSALM A Song of Degrees The hundred twenty fifth is a declaration of the onely true safety that which consists in our adherence to God without any seeking to irregular indirect means for the attaining it Aben Ezra applies it to the days of the Messiah 1. THey that trust in the Lord shall be as mount Sion which cannot be removed but standeth fast for ever 2. As the mountains are round about Jerusalem so the Lord is round about his people from henceforth even for ever Paraphrase 1 2. There is no such perfect security as that of the faithfull servant of God which reposeth his intire trust and dependence on him He that doth so stands as fast as the holy mountain whereon God himself is pleased to reside which certainly no power of man can be able to remove out of its place The guard of God's Angels and blessed protection surrounding him cannot better be exprest than by the situation of Jerusalem with hills incompassing it for as those hills are sure to keep that city safe from all incounters of winds or tempests so doth the blessed protection of God surround all faithfull servants of his 3. For the rod of the wicked shall not rest on the lot of the righteous lest the righteous put forth their hands unto iniquity Paraphrase 3. For however for a time the tyrannical oppressions of wicked men may prosper to the disturbing the peace of the pious and so rob them of their promised portion of felicity in this life yet will not God permit this to be lasting or durable to the one or to the other prosperity to the wicked or oppressions to good men lest it should be a temptation of too great force able to shake the constancy of pious men and perswade them to doe as wicked men doe when they see it prosper so well with them See note on Psal 16. f. 4. Doe good O Lord unto those that be good and to them that are upright in their hearts 5. As for such as turn aside unto their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel Paraphrase 4 5. God is and will certainly be a gracious and bountifull God to all that continue faithfull and constant to him Their sincere indeavours of serving him shall be abundantly rewarded by him whilst on the other side all obstinate impenitent sinners that in despight of all God's commands and threats and warnings will still go on to heap sin upon sin one wilfull provocation upon another God shall certainly inflict most horrid eternal punishments on them which shall yet farther be increased and inhansed to them by seeing the true pious man whom they scorned and opprest in this life to be received into a state of immarcessible felicities Annotations on Psal CXXV V. 2. As the mountains The Hebrew here is elliptical and best supplied by adding the verb hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem hath hills round about her and this a fit expression of the safety and security of the situation being thus guarded from winds and tempests and this a seasonable resemblance to express the benefit and safety which ariseth from God's protection which incompasseth the pious man The LXXII have here by varying the punctation made this other sense of the two first verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that trust in the Lord are as the hill Sion and then in another sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that inhabits Jerusalem shall not be shaken for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountains are round about it and the Lord is round about his people In which rendring they have made no other change beside that of the pointing save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall stand they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle standing or dwelling which is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee and Syriack accord to our ordinary reading and punctation V. 5. Turn aside unto The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bend distort pervert regularly signifies perverting distorting and being joyned here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we rightly render crooked ways it signifies a perverting those ways which are already crooked i. e. going on still and improving their course of impiety in stead of reforming or strengthening growing worse and worse And to such obdurate sinners which daily accumulate sin on sin the vengeance belongs which is here spoken of viz. to be cast out rejected from God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies making to go or walk either bidding them go Go ye cursed into everlasting fire or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and send out is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII here he shall drive them out and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workers of iniquity as when Christ saith they shall have their portion with hypocrites or unbelievers The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell the place where such must expect their payment The Hundred and Twenty Sixth PSALM A Song of Degrees The hundred twenty sixth celebrates the return from captivity and the great joyfulness thereof after their former sorrow and seems to have been first compiled by Esdras or some of that Age. 1. WHen the Lord turned again the captivity of Zion we were like them that dream 2. Then was our mouth filled with laughter and our tongue with singing Then said they among the heathen The Lord hath done great things for them Paraphrase 1 2. After a long and a miserable captive state it hath at length pleased God to bring us back again to the injoyments of his publick service in his holy place This is a most joyfull blessing to us to be celebrated with mirth and festivals and singing of Psalms being as it were the restoring of a joyfull comfortable state of health to a numerous people that were long under a dolorous epidemical disease The mercy so great and unexpected and wrought so wonderfully for us that the very heathens themselves could not but acknowledge it a work of God's great power and special favour to us 3. The Lord hath done great things for us whereof we are glad Paraphrase 3. And so indeed 't is true The Lord hath magnified his mercy toward us restored to us health and joy 4. Turn again our captivity O Lord as the streams in the south Paraphrase 4. As for those that are yet behind unreduced for so 't is certain some came back before others some with Esdras others after with Nehemiah Lord be thou pleased to hasten their delivery That mercy will come as seasonable to them as water to the most patched dry soil 5. They that sow in tears shall reap
of the heavens were opened Gen. 7.11 as in a drought the heaven is made iron Lev. 26.19 and shut up and many the like phrases The air then being those heavens above part of which are those clouds of waters the heavens of heavens immediately foregoing cannot probably signify more than the whole body of the air all the regions of it or else the uppermost region of it as Lord of lords is the supreme or sovereign Lord of all others 'T is true when the context requires it the heavens of heavens may signify the highest heavens otherways called the highest or the height in the abstract the place of God's throne so Deut. 10.14 and Nehem. 9.6 where by the heaven and the heaven of heavens and the earth the whole creation is signified and therefore Jonathan's Targum there adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the assembly of Angels that are therein that they may be ministers before him And so I suppose 1 King 8.27 when of God's immensity 't is said behold the heaven the heaven of heavens that habitation of his throne cannot contain him and Psal 115.16 the heavens of heavens are the Lords in opposition to the earth following But that hinders not but that here the place of the Sun Moon and Stars being before mentioned and the waters above the heavens or clouds after the heavens of heavens in the midst betwixt these may be the upper region of the air And so I suppose Psal 68.33 where of God it is said that he rideth upon the heavens of heavens and sends out his voice and that a mighty voice it may well refer to the coming of God by the presence and ministery of his Angels and thundring in the air and declaring his will to his people in mount Sinai as at the giving the Law it is described and as elsewhere God is said to come in the clouds and his voice to be heard there and to ride upon the Cherub and to come flying upon the wings of the wind whereas in that Psalm the highest heavens are exprest by another style that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. of which see note a. on that Psalm As for any eternal or incorruptible waters which from this text some mens fansies have produced and then found a ground for their fansie v. 6. he hath established them for ever and ever that place will never be able to conclude for them the full importance whereof is no more than that all that was forenamed being the good creatures of God were by him preserved and continued also and so God to be praised for his works of preservation as well as creation and ruled and managed by him as it there follows he hath made a decree which shall not pass The Chaldee which may seem to have understood the heavens of heavens here for the aethereal globe and above the heavens for the place of God's residence have given another kind of Paraphrase of it Praise him ye heavens of heavens and ye waters that depend on the word of him which is above the heavens according to that of the Jews which acknowledge the key of rain as that of the womb to be in peculiar manner kept in God's hand But so it well may be and yet be no higher elevated than the air and there hang in clouds till God please they shall dissolve and distill upon the earth And considering how frequently the place of rain and of thunder and of all other meteors is called the heavens there is no cause to doubt but the air is here meant by the heavens above which the waters are Aben Ezra here calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sphere of fire which is above the things which are here after this recited Kimchi is observed somewhere to say that the heaven of heavens may signify the lowest heavens as a servant of servants doth the meanest of servants Gen. 9.25 The Hundred and Forty Ninth PSALM Praise ye the Lord. The hundred forty ninth is a solemn form of thanksgiving for God's people on any signal victory afforded them by him and mystically contains the eminent favour of God to his Church and the conquest of the Christian faith over the heathen Potentates It was intitled as the former Hallelujah 1. SIng unto the Lord a new song and his praise in the congregation of saints 2. Let Israel rejoyce in him that made him let the children of Zion be joyfull in their King 3. Let them praise his name in the dance let them sing praises unto him with the timbrel and harp Paraphrase 1 2 3. Let the whole Church of God through all ages constantly frequent his publick service and therein for ever magnifie the name of God for all his mercies vouchsafed so liberally to them The people of Israel are signally obliged to this in that the omnipotent Creatour of heaven and earth is pleased immediately to preside among them to give them laws by which to live and to exhibite himself graciously to them in his Sanctuary and to fight their battels for them against their enemies having brought them out of the slavery of Aegypt into the plenty of Canaan And the Christian Church are much more obliged to this for the redemption by Christ and the regal government to which by his resurrection he was installed spiritual exercised by his word and grace in the hearts of his faithfull people O let us all with all possible exultation with all the solemnest expressions of thankfull hearts commemorate and celebrate these mercies of his 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation Paraphrase 4. For those that humbly and faithfully adhere to him he will never cease to love he will delight to doe them good and be they never so low rescue and exalt them and give them illustrious deliverances from all their temporal and spiritual enemies 5. Let the saints be joyfull with glory let them sing aloud in their beds Paraphrase 5. And when they are thus rescued and injoy a quiet repose they are in all reason obliged to praise and magnifie their deliverer and so to anticipate the state of heavenly joys where being arrived at our safe harbour and rest from the pressures and sins of this life we have nothing to doe but to bless and glorifie God to rejoyce and triumph in him 6. Let the high praises of God be in their mouth and a two-edged sword in their hand 7. To execute vengeance upon the heathen and punishments upon the people 8. To bind their Kings with chains and their nobles with fetters of iron 9. To execute upon them the judgment written This honour have all his saints Praise ye the Lord. Paraphrase 6 7 8 9. And those that thus depend on God and thankfully acknowledge his works of mercy toward them shall be signally assisted by him as Moses and Joshua were whilst one held up his hands to pray and the other to fight Exod. 17.11
in joy Paraphrase 5. And this wilt thou doe in thy good time give them as us a joyfull return after so sad a time of captivity 6. He that goeth forth and weepeth bearing precious seed shall doubtless come again with rejoycing bringing his sheaves with him Paraphrase 6. And the poor man that carries out his handfull or small proportion of seed and looks upon it with some sadness as a melancholy thing to cast that away to rot in the earth which cost him much labour to get into his granary to bury that in the clods which was prepared for his sustenance and so takes his leave of it with wet eyes sends his tears and prayers after it cannot be more joy'd to bring home in time of harvest full loaâ—s of sheaves into his barn as the reward from heaven of his faith and patience than we have all reason to be at this time having so unexpected a return from God to all the prayers and tears which we have long poured out to him Annotations on Psal CXXVI V. 1. Dream The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be best rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that are recovered from sickness for 't is but a figurative signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein 't is used for dreaming Jer. 23.25 and elsewhere The word signifies originally fat or gross and thence healthy and strong and recovered to a firm Athletick habit of body So Isa 38.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wilt recover me as appears by what follows and make me to live To this sense and not to that of dreaming all the ancient interpreters seem to have understood it the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin consolati and so the Arabick and Aethiopick as men comforted i. e. restored to strength again as in the place of Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having recovered made to live not misreading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare as some fansie but by this of comfort expressing health of mind which is opposite to sorrow and exprest by laughter and singing v. 2. In this sense the Syriack also reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that rejoyce And this is most probably the meaning of it V. 4. South The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a dry and desart place Jud. 1.15 Thou hast given me the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of driness a dry and a barren land give me springs of waters So Isa 21.1 As whirlwinds in the dry ground The LXXII both there and here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the south and so by a metonymie the word signifies because the southern parts by reason of the heat of the sun are dry But in this place the adjunct rivers doth sufficiently evidence how 't is to be understood questionless for a dry ground which wants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrents floods to inrich it for to those floods on a dry ground is this return to captives fitly compared And thus the Chaldee at large paraphrases it Lord return our captivity as the earth is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the springs or goings out of water break out in time of driness Yet if by the south we understand a southern countrey as Aegypt and the like which being very dry makes use of overflowings to inrich the grounds and in its greatest exigence in the heat of summer when parcht and dried up to all humane expectation utterly hopeless the melted snow of Aethiopia sends down plenty of water to it and thence the whole countrey is fully irrigated the sense will be still the same for then the south and dry ground will be the same thing To which purpose 't is observable that Aethiopia in Scripture is called the south 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 12.42 the Queen of the South i. e. of Sheba or Meroe And therefore Abu Walid rendring it the South gives the reason of mentioning that especially because saith he of the driness of the region and probability of dearth therein did not God when they even despair cause waters to flow on their ground So R. Tanchum makes either meaning to be indifferent The Jewish Arab renders the place Lord turn our captivity as pools which return to the desart V. 6. Precious The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw signifies a small measure such as may readily be drawn without any assistance of wheels c. So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traham a sledge or a dray used for slighter purposes and so a cart to carry seed to the fields This is of a small sise containing little and accordingly Job 38.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most probably signifies a little of wisedom The copies of the LXXII there reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small carriage of wisedom which is there preferred before the richest jewels In like manner the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or small carriage of seed is opposed to the sheaves in the plural the perhaps many wagon-loads of those which are brought home in the harvest And thus no question it is to be understood not of precious seed which is not so fitly opposed to the sheaves but of the small contemptible quantity of seed that is sown and comes back multiplied in the harvest The LXXII and the Syriack and Arabick and Latin and Aethiopick do not at all interpret the word but onely reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting or carrying out their seed and the rest to the same sense But the Jewish Arab reads expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and carrieth a basket of seed or seed-lip and so Abu Walid interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a vessel in which the sower carrieth his seed The Hundred and Twenty Seventh PSALM A Song of Degrees for Solomon The hundred twenty seventh is thought to have been first composed by Solomon whose name being Jedidiah may be referred to v. 2. and then is his compendium of Ecclesiastes to set down the vanity of worldly solicitude without God's blessing as in all things so in that of children the greatest blessing of life It was one of those that were by the Levites sung aloud in commemoration of God's mercy in the return from the captivity 1. EXcept the Lord build the house they labour in vain that build it except the Lord keep the city the watchman waketh but in vain 2. It is vain for you to rise up early to sit up late to eat the bread of sorrows for so he giveth his beloved sleep 3. Lo children are an heritage of the Lord and the fruit of the womb is his reward Paraphrase 1 2 3. There is no way in the world to attain any secular wealth or safety save onely from the blessing of God the authour and