people and the sheep of his pasture Paraphrase 3. As being our way of conversing with the great and glorious omnipotent creator of heaven and earth to whom we owe all that we have our very being and conduct and preservation and to whom we are obliged to pay all the obedience and observance that the meekest creatures in nature pay to those that have care and conduct of them 4. Enter into his gates with thanksgiving and into his courts with praise be thankfull unto him and bless his name Paraphrase 4. O let us make our solemn addresses to his sanctuary that court or palace where his divine Majesty is signally pleased to exhibit himself and to testifie his peculiar residence and favourable audience to them who assemble there by the presence of his holy Angels in that place let us come thither with all the humility and devotion of loyal thankfull hearts and praise and magnifie his name for all the mercies we have ever received from him To which beginnings of the Praefect the whole quire of Priests answer 5. For the Lord is good his mercy is everlasting and his truth endureth to all generations Paraphrase 5. To this we have all imaginable obligations not onely that of his sovereign dominion over all to which therefore all the performances of our lives are but a most unproportionable tribute but also his abundant benignity his rich promises of a never failing mercy and his constant fidelity in performing to every man that is qualified for receiving it the utmost that he ever promised to any Annotations on Psal C. V. 3. Not we our selves The Jewish Arab follows here another reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him and accordingly interprets it we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or his his people and the sheep of his pasture And so the Chaldee also he hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are his but the Syriack and LXXII and Latin and Arabick accord in the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not we V. 5. For the Lord is good That the Psalm was appointed to attend the oblation of the peace-offering appears by the title of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of confession acknowledgment thanksgiving proportionable to that sacrifice of thanksgiving so styled Lev. 7.12 Now as in the offering of such the priests prepared and fired the sacrifices so the singers prepared and began the lauds And this Psalm being in the former part of it an admonition to blessing and praising which was the Levites office as the Deacons in the primitive Church who was therefore styled the monitor that invited or called upon them to pray Make a joyfull noise serve Come before his presence Know ye Enter be thankfull but in this last verse a General form of prayer used upon all occasions the Lord is good his mercy is everlasting and his truth endureth this last seems to be the Response of the whole Chorus of the Priests at the instant of the firing of the sacrifice the praefect or praecentor having begun the rest The Hundred and First PSALM A Psalm of David Paraphrase The hundred and first Psalm composed by David is a meditation and resolution of all care of piety both in his own person and family and in the administration of the regal office to incourage and advance vertue and rebuke and chastise impiety It seems to have been composed on occasion of bringing up the Ark to the city of David to qualifie them for the presence of that amongst them and it is an excellent directory to all persons in the greatest or lowest place of authority on earth whose sole end and design it ought to be if they desire God's blessing upon them to people the world with vertuous living and to discountenance all wickedness 1. I will sing of mercy and judgment unto thee O Lord will I sing Paraphrase 1. This Psalm will I address unto the Lord of heaven the subject of it being a firm resolution and vow that I have inwardly made to him for the setting up all goodness in my own my servants and subjects hearts and for the managing of that office to which he hath raised me so as may most tend to the incouraging of piety and repressing of impiety by distributing rewards and punishments with that impartial justice as shall most contribute to those ends 2. I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk within my house with a perfect heart Paraphrase 2. Now that God hath restored my peace and establisht me in the Kingdom and afforded me this signal testimony of his presence the Ark of his Covenant I am obliged to endeavour my utmost to fit and qualifie my self for so great mercies and am therefore stedfastly purposed that from the day of his Arks coming into Jerusalem I will with all the wisedom and prudence with which he shall indow me set my self to the most exact performance of my duty and in all things indeavour to approve my self to him ordering all my affairs and actions those especially of my Court and of publick administration so as may best demonstrate the sincerity of my heart and the uprightness of my desires and purposes in his service 3. I will set no wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me Paraphrase 3. I will not entertain any one unlawfull design though it should pretend to reason of state or appear to contribute to worldly advantages never so much The least declination from the rules of justice whatsoever the plausible pretence be I will for ever detest and avoid and never permit my self to be thus insnared by the politick maximes of the world as to admit that as prudential which is not exactly consonant to the strictest laws of justice and piety 4. A froward heart shall depart from me I will not know a wicked person Paraphrase 4. He that shall think to obtain my favour or gain admission into my Court or Counsels by being more shrewd or subtle or cunning than other men by being able to direct me to ways of serpentine wisedom shall much fail in his project There is none I shall more solicitously avoid and banish from my secrets or service than such being absolutely bent never to make use of any one such art in all my deliberations 5. Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will not I suffer Paraphrase 5. Those ways of whispering and detraction by which men are wont to gain confidence and favour and imployment from Princes shall not onely miss of that success with me but be sure to be severely punished whensoever I meet with them As for those whose pride and ambition and insatiable desires of inriching or advancing themselves do put them forward to seek
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
Annotations on Psal CXXXV V. 14. Judge The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies frequently not onely to judge or give sentence of punishment but to contend in judicature and that again not onely as an accuser or Plaintiff in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it for suing 1 Cor. 6.1 but also as Defendant or Advocate and so 't is to plead or take ones part and patronize his cause and so to bring sentence of mulct or punishment against the adversary In this notion of defending or pleading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used see Psal 7.8.10.18.26.1.35.24.43.1.72.4 And so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also so Gen. 30.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath judged me saith Rachel and heard my voice i. e. taken my part given me a son whose name therefore she called Dan a word from this theme So Deut. 32.36 whence this whole verse is verbatim taken In like manner the nouns both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing are not so fitly rendred doing judgment as pleading a cause So Psal 140.12 I know that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will plead the cause of the afflicted and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right of the poor And so Psal 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast pleaded my right and my cause to which is there added thou sattest in the throne judging right not as the same again but differing from it as the part of a Judge doth from that of an Advocate the Psalmist there signifying that God had taken both parts first contended for him then judged the controversie on his side defended him and so pleaded his cause and overthrown his enemies which was the passing of right judgment for him for that seems to be the full importance of that Verse And so we know our Saviour is both our Advocate and our Judge and herein our happiness consists that he which is our Judge is our Advocate also Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grieve and then 't is duly rendred will repent himself or else from another if not contrary notion of the same word for taking comfort and so by the LXXII 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be comforted and so by the Syriack takes comfort but by the Latin deprecabitur This rendring of the Latin as it may seem to be an imitation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not in the notion of being comforted but intreated and so to be in a passive though unusual sense deprecabitur shall be deprecated yet doth it well sort with the former notion that of repenting for so God is said to doe when he is intreated for his people and removes their punishments from them So the Jewish Arab understood it who renders it will spare or pardon his servants And to this notion of repenting the context both here and Deut. 32.36 where we have the same words inclines it viz. God's repenting himself of his anger of which we often reade i. e. returning to mercy and favour toward those with whom he was formerly displeased and so the whole verse shall signifie God's returning from punishing to assisting and taking the part of his people and that the Chaldee hath of all others best exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall return in mercies or compassions toward his just servants And then pleading for and such returning do perfectly accord V. 17. Neither is there any breath That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a nose is unquestionable and that it so signifies here is first the affirmation of the Chaldee who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrils and so of the Arabick also which thus interprets it and transcribes the following verse also from Psal 115. and herein recedes from the LXXII contrary to their use And secondly when 't is considered that here it comes in conjunction with mouths and eyes and ears there will be less doubt of this rendring And thirdly when 't is evident the foregoing verses do clearly answer the fourth and fifth and part of the sixth verse of Psal 115. and there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose to them or they have a nose and they smell not there will remain no question but so it is to be rendred here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose i. e. a nose they have they have no breath in their nostrils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no peculiarity to signifie the mouth in distinction from the nose their no breath being fairly equivalent to no smelling no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell The Hundred and Thirty Sixth PSALM The hundred thirty sixth is the magnifying of God's continual mercies in the exercise of his power in the creation of the world redemption and preservation and advancement of his people and is one of them which is intitled Hallelujah which probably it had in the front though now it be placed in the close of the former Psalm both in the Hebrew and Chaldee and is by the Jews called the great Thanksgiving 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. Let the whole world in a most solemn humble devout manner acknowledge the great bounty and liberality of God and the continual exercises of his mercy which is not nor ever shall be at an end but is constantly made good unto his servants in all the motions of their lives 2. O give thanks unto the God of Gods for his mercy endureth for ever 3. O give thanks unto the Lord of Lords for his mercy endureth for ever Paraphrase 2 3. Let them adore and worship and praise him with all possible expressions of veneration and admiration as the onely and supreme Governour of the whole world infinitely above all the heathen most adored deities and above the greatest potentates on earth and withall as a most gracious Father of infinite never-failing mercies toward those that adhere to him 4. To him who alone doeth great wonders for his mercy endureth for ever Paraphrase 4. There is nothing so difficult which he is not able to bring to pass all nature is subject to his power as it is not to any other whose essence and power both are finite and limited and overruled by him and this power of his most signally exercised for the supporting and assisting of his servants 5. To him that by wisedom made the heavens for his mercy endureth for ever Paraphrase 5. A work of that power it was by which he at first created the upper part of the world the body of the heavens and air and in the fabrick thereof was infinite wisedom exprest as well as power yea and infinite mercy also to us men for whose uses and benefit that stately fabrick
the Champion of the Philistims and in the Prophetical mystical sense his more admirable mercy to men in exalting our humane nature above all the creatures in the world which was eminently compleated in our Saviours assumption of our flesh and ascending to and reigning in heaven in it This Psalm he committed to the Prefect of his Musick to be sung or plaid 1. O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory above the heavens Paraphrase 1. O thou Lord Creator and sole Governour of heaven and earth which hast pleased to be known to us men in a peculiar relation of care and special kindness to instruct and reveal the knowledge of thy will to us How art thou to be admired and praised and magnified by men and angels and by all both in heaven and earth whose superlative greatness and super-eminent Majesty is infinitely exalted above all the most glorious creatures This is most true of thee in thy divine invisible nature true also in thy strange vouchsafements to me at this time but above all is most admirable matter of observation and acknowledgment to us vile sinners if considered in the great mystery of our redemption the descension first and then exaltation of our Saviour to which this Psalm is distinctly applied Matth. 21.16 1 Cor. 15.27 and Heb. 2.6 7 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightst still the enemy and the avenger Paraphrase 2. It is thy blessed and gracious will to give strength to me a Child as it were to subdue this proud Gyant and in him to discomfit the host of the Philistims As in the oeconomy of the world thou wert pleased to chuse us men which are poor mean impotent creatures to be principal instruments of thy service and glory to acknowledge thy power and magnifie thee in all thy glorious attributes and to that end to send thine eternal Son out of thine own bosom to reduce us when we were fallen and call us to this dignity of thy servants which mercy thou hast not vouchsafed to those which are much higher than we the Angels those glorious creatures who when by pride they fell were never restored by thee And in like manner among us men thou art pleased to make choice of the meanest and lowest the most humble-spirited persons and oft-times very children in age to sing Hosannahs to the Son of David See Matth. 21.16 and noted to acknowledge and promulgate thy Majesty and might when the great and wise being oft also the proudest men of the world such were the Jewish Rulers and Pharisees in Christs time are not thus chosen or honoured by thee And this hast thou done on most wise and glorious designs that they whose pride makes them resist and despise thee and thy precepts may be thus visibly punisht finding themselves despised and rejected by thee and above all the Devil that proud and rebellious enemy of God and goodness is by this means subdued and brought down first cast out of a great part of his kingdom in mens hearts none but the proud obdurate sinner being left to him and at last utterly confounded and destroyed 1 Cor. 15.27 3. When I consider the heavens the work of thy fingers the Moon and the Stars which thou hast ordained Paraphrase 3. When I look up and behold those glorious Creatures the Heavens and the innumerable hosts of Angels which behold thy face and attend thee there the first fruits of thy creation and in the outworks the visible parts of those Heavens observe those radiant beauties the Sun Moon and Stars all much more excellent Creatures than are any here below set each of them in their sphere by thine eternal decree on purpose to wait on and minister to us 4. What is man that thou art mindful of him and the son of man that thou visitest him Paraphrase 4. It is in my thoughts a miracle of super-abundant mercy to poor miserable mankind that was at first formed out of the vilest materials the dust of the earth and is still of a very frail infirm mortal condition that thou shouldest thus vouchsafe to advance and dignifie and take care of it above thy whole creation And for me particularly at this time a youth of a mean parentage and the most despicable of all my brethren 't is admirable thou shouldst inable me to do so great a service for thy people But above all this is eminently applyable to Christ that mean despicable son of man scorn'd and scourg'd and crucified yet not forsaken by God or left in the grave but exalted by a glorious resurrection Heb. 2.6 9. 5. For thou hast made him a little lower than the Angels and crowned him with glory and honour Paraphrase 5. Thou hast at first created man in a lower condition than that of the Angels yet hast abundantly recompensed that lowliness of his present state whilst he lives here those glorious Spirits minister to him and at length he is assumed to participation of their glory Nay our humane nature by being assumed by Christ is thereby extolled above all Angels And for me at this time thou hast advanced me to the imployment of an Angel by thy chastising and subduing this vaunting Champion by my hands And in the diviner sense Christ the Son of God being for a while humbled to our flesh and for the space of three and thirty years submitted to a lower condition than that of Angels is yet by this diminution exalted by suffering in our flesh on earth advanced to the greatest dignities in Heaven made supreme Ruler and Judge of Men and Angels Heb. 2.7 6. Thou madest him to have dominion over the works of thy hands thou hast put all things under his feet 7. All sheep and oxen yea and the beasts of the field 8. The fowls of the air and fish of the sea and whatsoever passeth through the paths of the seas Paraphrase 6 7 8. This vile clod of earth man thou didst at first invest with a sovereign power over all inferiour sublunary creatures Gen. 1.26 28. all beasts and fowls and fishes and plants to be commanded and injoyed by him And in the like manner thou hast given me power over the chief of these over the Lion and the Bear 1 Sam. 17.36 and over this gyantly Philistim And in the mystery thou hast given to Christ a man on earth a power over all these inferiour creatures for them all to be absolutely subject to all his commands to still the sea remove mountains c. and so likewise the victory over all his enemies over men and devils and over death it self and in thy time this victory shall be so compleated that there shall be nothing left of opposition to his Kingdom and absolute Sovereignty which shall not be wholly subdued unto him See Heb. 2.8 and 1 Cor. 15.27 9. O Lord our Lord how
must be acknowledged to have some obscurity in them V. 16. Desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus one oft used for unigenitus an onely son doth also signifie a solitary and desolate person so Psal 68.6 God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families i. e. gives them children that had none So Psal 22.20 deliver my soul from the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my onely one i. e. my soul which is now left destitute from the power of the dog and so here as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted which is added to it Yet have the LXXII rendred it in the other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten and so the Arabick onely son But the Latine more to the letter unicus pauper sum ego I am alone and poor V. 21. Integrity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess in the abstract and singular the LXXII read in the concret◠and the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck or adhered to me as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit to be bound up in league with any But the Chaldee render it clearly Perfectness and uprightness shall preserve me And thus also 't is capable of two sences one in relation to himself the other to God If it refer to David himself then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred simplicity that ingredient in Jacobs character as that is somewhat inferior to goodness which v. 8. is joyned with uprightness and both spoken of God besides whom none is good in that sense as Christ saith But it may not unfitly refer to God and then it will signifie perfectness in the highest degree and as that denotes the greatest goodness and mercy as when Christ saith be you perfect as your Father in heaven is perfect Mat. 5.48 't is Luk. 6.36 be ye merciful as your heavenly Father is merciful and then as Psal 23.6 we have Surely goodness and mercy shall follow me all the days of my life referring questionless to Gods goodness c. so here it may well be Perfectness and uprightness i. e. Gods perfectness and uprightness his mercy in promising his fidelity in performing shall preserve me The Twenty Sixth PSALM A Psalm of David Paraphrase The Twenty Sixth Psam was composed by David as an appeal to God to vindicate his integrity and deliver him from his enemies 1. Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Paraphrase 1. To thee O Lord I appeal for patronage and relief and to qualifie my self for so great a dignity am able only to say this for my self 1. That I have not injured them that invade me nor by any other wilful prevarication from my duty forfeited thy protection 2. That I have constantly and immutably reposed my full trust and dependance on thee my only helper 2. Examine me O Lord and prove me try my reins and my heart Paraphrase 2. For these two I humbly offer my self to thy divine most exact inspection and examination even of my most inward thoughts and if thou seest good to thy casting me even into the furnace of affliction for the approving my sincerity herein 3. For thy loving-kindness is before mine eyes and I have walked in thy truth Paraphrase 3. What ever thy trials are this thou wilt certainly find that I have never failed to meditate on delight in and repose all my trust in thy mercies and that I have sincerely performed obedience to all thy commandments 4. I have not sat with vain persons neither will I go in with dissemblers Paraphrase 4. My conversation hath not been tainted with the evil examples of the world I have not been guilty either of falseness or treachery or any manner of base unworthy dealing 5. I have hated the congregation of evil doers and will not sit with the wicked Paraphrase 5. On the contrary I have detested and abhorred all assemblies of those that design such things and constantly eschewed entring into any of their consultations 6. I will wash mine hands in innocency so will I compass thine altar O Lord. Paraphrase 6. I have indeavoured daily so to prefere my thoughts and actions from all impurity that I might be duly qualified to offer my oblations to thee with confidence to be accepted of thee 7. That I may publish with the voice of thanksgiving and tell of all thy wondrous works Paraphrase 7. To proclaim to all men in the solemnest manner thy abundant rich mercies to those that keep close to thee 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Paraphrase 8. O what a pleasure hath it alwayes been to me to come and offer up my prayers before the Ark the place where thou art graciously pleased to presentiate and exhibite thy self 9. Gather not my soul with sinners nor my life with bloody Men. Paraphrase 9. This I hope may be ground of assurance to me that thou wilt not deal with me as with wicked and bloody men that thou wilt not permit me to fall under their fate to perish as they do 10. In whose hand is mischief and their right hand is full of bribes Paraphrase 10. Who design and consult and contrive nothing but injustice and spare no liberalities that may be useful toward that end 11. But as for me I will walk in mine integrity Redeem me and be merciful unto me Paraphrase 11. Out of such mens power and malice be thou pleased to rescue me who have never yet forfeited mine integrity 12. My foot standeth in an even place in the congregation will I bless the Lord. Paraphrase 12. I am constant and steady in my adherence and relyance on thee thou I know wilt support me and I will make my most solemn acknowledgments of it to thee Or And now what have I to do but to offer sacrifice to thee and bless and praise thee for ever in the publick assembly Annotations on Psalm XXVI V. 1. Slide The only difficulty in this verse is in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip to totter to be shaken or moved to be ready to fall inconstant or not able to stand And it may be applyed either to the subject matter of his hope that he shall not be cast down by his enemies forsaken by God and that look't on as a reward of his hope and so our English understands it and accordingly infers it with the illative therefore Or else it may be applyed to the hope it self or David hoping and then it signifies the constancy of his unshaken hope that
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
otherwise they should rejoyce over me when my foot slippeth they magnifie themselves against me Paraphrase 16. To thee therefore I make my petition that thou wilt not leave me to mine enemies will to rejoyce and triumph over me as they are very forward to do and to make their boasts what victories they have obtained over me if at any time any the least evil befalls me 17. For I am ready to halt and my sorrow is continually before me Paraphrase 17. And now indeed this is my condition for I am in continual danger and expectation of ruine if thou be not pleased to support me 18. For I will declare mine iniquity I will i be sorry for my sin Paraphrase 18. And I must acknowledge and confess that they are my many grievous transgressions which have brought this anxiety upon me given me reason continually to fear lest by them I have forfeited thy protection and then there is nothing but ruine to be expected 19. But mine enemies are lively and they are strong and they that hate me wrongfully are multiplyed Paraphrase 19. And to this my fear agrees the prosperity of my unjust and causeless enemies who live and increase in strength their forces are daily multiplyed And this may well mind me of the increase of my sins to which this is imputable for otherwise I am sure I have not provoked them by any injury done to them only my sins against thee have thus strengthened them 20. They also that render evil for good are mine adversaries because I follow the thing that good is Paraphrase 20. To them I have done nothing but good and yet they persecute me and make these unkind returns for all my kindness having no other matter of quarrel to me but my doing that which is just and good and never wronging them how much soever I am wronged by them 21. Forsake me not O Lord O my God be not far from me Paraphrase 21. O God of power do not thou leave me to their malice O Father of mercy and that to me thy sinful servant let not my sins remove thee from me 22. Make haste to help me O Lord my salvation Paraphrase 22. O thou whose title it is to save and deliver those that are in the greatest danger and even on sinners to have mercy and rescue them from the due reward of their sins and hast to me made most gratious promises of this kind I beseech thee no longer to defer but in my greatest extremity relieve me opportunely and speedily Annotations on Psal XXXVIII Tit. To bring to remembrance It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of this Psalm signifies Some of the Hebrews apply it to their Musick but give no clear account of their reasons or meaning herein That which seems most probable is that as the meat-offering Levit. 2.2.9.16 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial an offering of sweet savour to God and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial Lev. 24.7 or rather as Gods remembring any man is his relieving and helping him so a prayer to God in time of distress may fitly be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause remembrance Thus this Psalmist elsewhere prayes Lord remember David and â—la his troubles Psal 132.1 and remember O Lord thy tender mercies Psal 25.6 Remember thy congregation Psal 74.2 and many the like And accordingly this Psalm and the seventieth which have this title are most earnest prayers for relief There Make hast O God to deliver me make hast make hast to help me O Lord c. and here O Lord rebuke me not c. in the beginning and forsake me not O Lord O my God be not far from me make hast to help me O Lord my salvation in the end What the distress was that caused so passionate a prayer for relief will be hard to define Particularly The outside of the words and expressions signifies a sharp and noysome disease And 't is not improbable that David should have his part in that kind of affliction who had so large a portion of other sorts or that since his persecutions have furnished the Church with so many excellent pieces of devotion his bodily afflictions should proportionably do so to especially since we see King Hezekiah both in his sickness and his recovery making attempts of this kind But 't is also possible that Davids other distresses of which we have more certain evidence in his story his persecutions under Saul and from his own Son Absalom might by a Psalmist in Poetick style be thus resembled and compared with the sorest and most noisome diseases And therefore I deemed it more safe to set the paraphrase with this latitude of signification applying the words to his streights in general store of which it is certain he had rather then to confine them to noisome diseases which we read not that he was visited with at any time V. 2. Stick From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit are two words in this v. 2. distinguishable by the nouns to which they are applyed The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to arrows signifies going down i. e. entring deep into the flesh The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine and Syriack and Arabick infixae sunt mihi are fastened in me which is but a natural consequent of entring deep and so is set to paraphrase it The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to hand signifies to come down or descend with some weight to fall upon him This the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remained and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did rest as if they read it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmasti saith the Latine thou hast confirmed thy hand upon me i. e. let it fall hard upon me the Arabick rightly express their meaning thy hand is become hard upon me and so this is a good paraphrastical explication of it V. 5. Wounds From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit sociatus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bruise from any blow because the blood or matur associates and gathers together in that place it signifies also a boyle or aposteme Here 't is in the former sense as caused by a blow or stroke and figuratively signifies any effect of Gods wrath or displeasure and it is said to putrifie and to stink for so the blood and humors thus congregated and standing still do putrifie immediately and will be noisome if they be not drawn out The LXXII therefore fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vibices such as come from blowes but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boiles in the other notion of it and so I suppose the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puduit pudefecit because such bruised parts look black and blew and are matter of shame
affairs and shut up from the conversation of men And in proportion with these they that are dead and laid in their graves are here said to be free i. e. removed from all the affairs and conversation of the World even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the commandments say the Jews of them that are dead Nidda fol. 76. Thus is death described Job 3. by lying still and quiet and at rest v. 13. in desolate places v. 14. where the wicked cease from troubling and the weary be at rest v. 17. where the prisoners rest together and hear not the voice of the oppressor v. 18. and where the servant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here free from his master v. 19. In this verse there seems to be a gradation To be slain is more than to dye to be in the grave more than either but to dye by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut off by excision not to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of blessing to be utterly forgot and have no share in the world to come which they say every Israelite hath is the utmost pitch of misery V. 10. Dead That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the dead those that lye in the grave there can be no question The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carcasses that are putrified in the dust So Isa 26.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not rise is but the interpretation of what went before they are dead they shall not live and so v. 19. the earth shall cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead bodies So Prov. 21.16 the man that wandreth from the way of understanding shall remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation of the dead the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sons of the earth The same word is elsewhere used for gyants Gen. 14.5 and Isa 17.5 which makes it probable that the word comes from a notion of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ordinarily taken notice of by Lexicographers who generally take it for healing and curing such as may be common to these two so distant derivatives dead men and gyants The gyants we know are in most languages exprest by phrases taken from the bottom or bowels of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrae filii born from or sons of the earth and just so the Chaldee even now rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 't was used for dead bodies Prov. 21.16 which gives us reason to resolve that the Radix originally signified something pertaining to the lower parts of the earth and so 't will be fitly communicated to these two which in the notion of healing it will not be And to this accords a notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews for metals minerals gold silver coral c. which are digged out of the earth and from the very bottom of the Sea the abysse which is very agreeable to both these notions of the word the dead being there laid and disposed of after their departure out of this world their bodies in the grave and their animal Souls in Scheol the state of separation not otherwise capable of being described but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing the abyss or deep and the gyants by their great strength and exercise of it in invading and oppressing others and by being of uncertain originals phansied to have received their birth from some subterranean powers and so called by that title The LXXII deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale render it here and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians and the Latine medici but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong men or Gyants V. 18. Acquaintance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was darkned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here an obscure dark place an hole or hiding-place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place or hole to my acquaintance signifies the lying hid and sculking of friends hiding themselves for fear they should be seen by him and called to help him The Jewish Arab reads And mine Acquaintance are become as darkness The Eighty Ninth Psalm MAschil of Ethan the Ezrahite Paraphrase The 89 Psalm is a commemoration of the mercies performed and promised to be continued to David and his posterity to the end of the world but now in the time of some great affliction on Prince and People probably in the captivity v. 38. c. see note i. seemingly interrupted by their sins and their breach of Covenant with God together with an hearty prayer for the return of them The Author of it is not known It was set to the tune of a Song of Ethan the son of Zerah called Maschil see note on Psalm 88. b. 1. I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulness to all generations Paraphrase 1. The mercies of our God in making such gracious and glorious promises to his people and his exact fidelity in performing them is so great that it exacts all our lauds and most magnificent commemorations thereby to proclaim and divulge them to all posterity 2. For I have said Mercy shall be built up for ever thy faithfulness shalt thou establish in the very heavens Paraphrase 2. God hath promised abundant kindness and mercy and that to endure to us to all our posterities and so I am most confident he will perform make good by his continual faithfulness from his seat of mercy and of justice what he hath thus promised us 3. I have made a Covenant with my chosen I have sworn unto David my servant Paraphrase 3. This promise of his was most solemnly made by way of a sworn Covenant stricken with David whom he chose to be King over his people when he rejected and removed Saul 4. Thy seed will I establish for ever and build up thy throne to all generations Selah Paraphrase 4. And the sum of his Covenant was not only that he should be King over his people but that this dignity should be continued to his posterity for many generations and that in some degree though with great disturbances which their sins should bring upon them as long as this Nation should continue and that toward the time of the destruction thereof the Messias should be born of this very race of David and erect a spiritual Kingdom in the hearts of all faithful men the only true genuine posterity of Abraham and David which should undoubtedly endure to the end of the world 5. And the heavens shall praise thy wonders O Lord thy faithfulness also in the congregation of the Saints Paraphrase 5. This is a most glorious Covenant of transcendent and wonderful mercies which as thou hast made so thou shalt exactly perform to us the glories thereof shall be admired and celebrated by all the Angels in heaven when they are met together for the praising and
consideration of that great displeasure of thine to which I am to impute all these sad and direfull effects of it 11. My days are like a shadow that declineth and I am withered like grass 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Paraphrase 11 12 13. My condition is every day worse and more hopeless than other my joyless life hastening to its fatal period and unless thou please to interpose thy sovereign power I am utterly and finally lost But herein this one great comfort remains that thy strength is beyond our weakness thy eternity is opposed to our frail transitory state thy mercy surmounts our wants and misery and on this I still found an hope and confidence that thou wilt in thy good time return the captivity of our Church and Nation restore us to the priviledges and blessings of peaceable assemblies and that it will not now be long ere that most desirable and acceptable time come 14. For thy servants take pleasure in her stones and favour the dust thereof Paraphrase 14. To this hope I am induced by thine own promise that whensoever thy people are carried captive by heathen enemies if they shall be truly sensible of thy punishments and humbled for their sins thou wilt then remember thy Covenant and restore them And this is our condition at this time Now thy Church is laid waste among us see Nehem. 1.3 we cannot choose but be sensible of our loss and our sins and with all compassion and affection be transported when we think of either At present the want of outward prosperity hath not rendred her less desirable in our eyes but rather inhansed the value of those interdicted felicities and made us vow all readiness to endeavour the repairing of those ruines whensoever thou shalt please to grant us that welcome opportunity 15. So the heathen shall fear the name of the Lord and all the Kings of the earth thy glory 16. When the Lord shall build up Zion he shall appear in his glory 17. He will regard the prayer of the destitute and not despise their prayer Paraphrase 15 16 17. When that blessed time shall come it shall be an effectual means to bring in whole heathen nations Princes and people to thy service when they see so great a deliverance wrought for thy people their captivity returned and their Temple re-edified evidences as of the omnipotent power of God so of his readiness to hear the prayers of those that are brought to the lowest ebbe of misery and destitution 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Paraphrase 18. The wonderfulness of this deliverance shall be recorded to all posterity and in probability be a means of bringing in those that have not yet any being to be proselytes to the service of so great and compassionate a God 19. For he hath looked down from the height of his sanctuary from heaven did the Lord behold the earth 20. To hear the groaning of the prisoner to loose those that are appointed to death 21. To declare the name of the Lord in Zion and his praise in Jerusalem 22. When the people are gathered together and the Kingdoms to serve the Lord. Paraphrase 19 20 21 22. When they hear how signally he doth exercise his power and providence in affairs of the world here below and how ready he is to relieve and rescue those that are in the greatest distress and destitution to return their captivity and restore them to their country again there to bless and praise and proclaim the power and mercy of God in his Temple making their constant solemn resort thither from all the quarters of the land at the times by God appointed 23. He weakened my strength in the way he shortened my days 24. I said O my God take me not away in the midst of my days thy years are throughout all generations Paraphrase 23 24. When I consider the sadness of our state the misery and shortness of our lives and on the other side the strength and eternity of God I cannot but address my prayers unto him with some hope that he will spare us and restore us to some prosperity and not cut us off in the most flourishing part of our lives 25. Of old hast thou laid the foundations of the earth and the heavens are the work of thy hands 26. They shall perish but thou shalt endure they all shall wax old like a garment as a vesture shalt thou change them and they shall be changed 27. But thou art the same and thy years shall have no end Paraphrase 25 26 27. 'T was he that by his almighty power at first created the whole world and all the parts thereof and though by the same he will in his due time either destroy or change them quite from the condition of their creation yet through all these transmutations he shall continue the same to all eternity 28. The children of thy servants shall continue and their seed shall be established before thee Paraphrase 28. And this irresistible power and immutable will of his is a ground of firm hope and confidence to me that there shall be a time of rest to God's faithfull servants that upon our sincere return to him and reformation of our sins he will return our captivity and if this fall not out in our days yet our children and their posterity shall receive the benefit and comfort of it and be continued a people to him and thereby for ever ingaged to serve him Annotations on Psal CII V. 3. Like smoak For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak which we reade in the Hebrew the Chaldee and LXXII are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak But 't is more probable that they so express what they thought to be the meaning than that they read it otherwise than we do For the Jewish Arab though reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as smoak is consumed or vanisheth The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak and so the sense will best bear either my days or time of my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consume and wither in smoak as Psal 1.19.83 a bottle in the smoak afflictions have had the same effect on me as smoak on those things that are hung in it dried me up and deformed me or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end or fail or consume in smoak as when any combustible matter is consumed smoak is all that comes from it and so it ends in that and to that the latter part of the verse may seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my bones or members or body
understood of the men and not of the ship and so signifie by the metonymy of the Cause for the Effect they were giddy which is the natural effect of such turning The Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trembled and the Syryack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense were moved or trembled and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were troubled all joyning to denote the effect of this their danger on the men their fear perturbation astonishment giddiness not knowing which way to turn in this condition and not onely the danger it self which had been poetically exprest v. 26. The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they go up and down so Abu Walid they go and pass up and down hither and thither as a drunken man and he compares the word in this notion to the same root in the Arabick where it signifies coming or going And then the word will not be fitly appliable to the ship or any inanimate thing in his judgment V. 29. Maketh the storms calm The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stetit stabilis est cannot be better rendred here than by quieted or stilled because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows which must literally be rendred into a silence or calm The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he commanded the tempest and it stood or was stilled into a calm taking in somewhat of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to command or decree but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dismist or quieted it the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maketh to stand in the place of a tempest a calm using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word taken up from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by those that live near the sea as he notes V. 32. People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people is here evidently opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and both signifie the whole assembly or congregation For among the Jews the Doctors Rulers of the Synagogue and Elders had a distinct apartment from the people and the service being much in Antiphona or response part was spoken by them that officiated in the seat of the Elders and the rest by the multitude of common men the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that answered Amen at least at their giving of thanks V. 43. Who is wise and will The Hebrew here is by way of interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is wise so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is wise and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred not and but he shall keep lay up observe the ו in this scheme of speaking being either an expletive redundant or of such significancy as will be best exprest by also thus who is wise he that is so if he be but wise for the world wise in this generation will adde to his former notions of humane wisedom this consideration of these providences of God in the foregoing Psalm The Syriack have best rendred this according to sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is wise will observe these things And then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall understand in the plural some copies of the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he in the singular and from thence the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar intelliget which if the right reading must apply it to the who is wise and interpret both parts of the pious truly wise man But as the Hebrew and Chaldee reade this second clause in the plural so do the most emendate copies of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they And then it will not be amiss to remember one part of the Scripture-style frequently exemplified see note on Ma◠7.6 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverting or going back when two things being said the discourse inlarged upon both speaks first of the latter and then last of the former of them This is taken notice of by the Jews as an idiome of their language Aben Ezra on Psal 43. faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He speaks of the ear before he does of the eye because in the seventh verse he spake last of the ear and according to custom therefore begins with it Thus it may well be here the concernments both of the righteous and the wicked in the matter of this Psalm being mentioned v. 42. The righteous shall rejoyce and iniquity shall stop her mouth the latter of these is probably returned to first who is wise wise in any the lowest degree he shall observe or lay up ponder consider these things either learn by God's judgments on other men or else being awaked by his own smart and having nothing to object against the justice of his sufferings he will think fit if he be not a most insensate fool to reform and so benefit by them and prevent the yet future evils which will certainly attend these if he repent not And then the discourse reverts to the former part the subject of which was the righteous in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 42. and concludes of them what is most obvious and they shall understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercies or graciousnesses or bounties of the Lord those so oft mentioned in the former part of the Psalm Praise the Lord for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his goodness and here by way of recapitulation Emphatically referred to the righteous shall observe these wonders and experimentally know this his goodness It is true the wise in Scripture-style doth most frequently signifie the Godly and 't is no news to pass from the singular to the plural number without varying the subject when the context shews this to be necessary and where it is not necessary 't is yet possible But it is as certain that wisedom is sometimes to be taken in a greater width for humane wisedom understanding considering to which wicked men are frequently called O consider this ye that forget God and many the like Secondly that iniquity as that signifieth all wicked men is spoken of v. 42. as well as the righteous Thirdly that not onely the Hebrew letter but the Paraphrase of the Chaldee as the LXXII also varies the number which if it do not without cause then there is a place here for the ordinary figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the wise will be the wicked man that is not utterly a fool to his worldly interests But this only as a conjecture The Jewish Arab reads And he that is wise let him observe these sayings that he may understand the bounty of the Lord the goodness as that is taken for the same with bounty The Hundred and Eighth PSALM A Song or Psalm of David Paraphrase The hundred and eighth Psalm is compiled and very little changed from two branches of two former Psalms Psal 57. v. 8 9 10 11. and Psal
pleasure in such meditations than in all other the most sensual divertisements and receive great profit and advantage by it 3. His work is honourable and glorious and his righteousness endureth for ever Paraphrase 3. All that he doth is infinitely magnificent and beautifull the works of his creation most admirable and stupendious and so the works of his preservation and providence full of omnipotent greatness and wisedom But above all his justice and purity his detestation of all sin and exact fidelity in all his promises is infinitely to be magnified as that which goes through all his other works 4. He hath made his wonderfull works to be remembred The Lord is gracious and full of compassion Paraphrase 4. The great miraculous works of his providence among us have made such impressions on men as will never be forgotten but recorded and reported for ever and indeed God hath made special ordinances the Passeover c. to that purpose Yea they have given him a title whereby he is known by all the same that he once proclaimed of himself to Moses when he desired to know and discern his nature more perfectly The Lord gracious i. e. a most gracious and mercifull Lord not forward to punish every sin that out of frailty is committed against him but abundant in mercy and loving kindness to all that faithfully adhere to him 5. He hath given meat unto them that fear him he will ever be mindfull of his Covenant Paraphrase 5. He never fails to provide for them that serve and obey him all things that they stand in need of he hath promised never to leave nor forsake such and whatsoever he hath thus by Covenant obliged himself to he will be certain duly to perform Thus did he promise Abraham concerning his posterity in Aegypt Gen. 15.13 and accordingly it was signally performed 6. He hath shewed his people the power of his works that he may give them the heritage of the heathen Paraphrase 6. His providence hath most effectually and eminently been discernible in his dealing with his people the Jews before whom he hath cast out the Canaanites and other inhabitants of seven very fruitfull nations who had exceedingly provoked him with their unnatural sins and given to this his people the quiet possession of them to which they had not the least right or title but from his immediate donation 7. The works of his hands are verity and judgment all his commandments are sure Paraphrase 7. And herein as in all things else his actions have been most just and righteous just vengeance to obdurate sinners as perfect fidelity and performance of his promise to Abraham his servant And so all his appointments both for the rooting out and planting in his menaces and promises are most assuredly performed there is no frustrating of any of them 8. They stand fast for ever and ever and are done in truth and righteousness Paraphrase 8. Being once ratified and confirmed by him they are sure to have that exact uprightness in them that they remain steady and immutable 9. He sent redemption to his people he hath commanded his covenant for ever holy and reverend is his name Paraphrase 9. And the like wonderfull act of power and mercy and fidelity was it in God that he rescued and brought out the seed of Abraham to whom his promises were made from the slavery of Aegypt an emblem of our greater redemption from the bondage of Sin and Satan wrought by his own Son and by a mighty hand made good his promises to them of bringing them into Canaan Thus firm and inviolable are all God's pacts and agreements made with his people to whom as his mercies are most admirably firm and for ever to be acknowledged with thanksgiving so his judgments are most dreadfull and formidable to all that provoke them to fall upon them 10. The fear of the Lord is the beginning of wisedom a good understanding have all they that doe his commandments his praise endureth for ever Paraphrase 10. There is therefore no such excellent prudential course as the preserving in our breasts a just and due reverence of God an awe to his laws and a dread to his judgments and when all is considered this will be found the prime wisedom And the reason is clear The Law of God is the declaration of those things which are most our concernments to know his commandments bring all profitable knowledge and judgment to them that carefully set themselves to and are daily exercised in the practising of them They that constantly guide their lives according to those divine directions will soon discern experimentally what others at a distance never dream of that the practice of his precepts is of all other things most for their turns most agreeable to all their interests both in this and another world And so for that most eminent mercy of such his divine and most excellent precepts as well as for other parts of his Covenant his grace and mercies all possible praise is for ever due to his most holy name Annotations on Psal CXI V. 1. Praise ye the Lord What was observed and competently proved note on Psal 106. that Hallelujah was no part but onely the Title of the Psalm is applicable to this also and more that follow and is here most clearly demonstrable For this Psalm as also the next is one of those that are composed with exact respect to the order of the letters of the Alphabet And it is S. Hierom's true observation that this Psalm is the first which is purely Alphabetical the 25th and others which are well-nigh such failing or abounding in some Letter whereas this leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Title begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 112. doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in very short metre goes on exactly according to the letters of the Alphabet which it could not be imagined to do if it began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah V. 1. Vright Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright 't is Kimchi's observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an appellative of Israel as Numb 23.10 Let me die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the upright And so they are called by a name of much affinity with this Jesurun in the notion and by analogy as in the New Testament the Christians are called Saints V. 2. Sought out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek investigate search is used for meditating studying and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a school or place for study of the Law and in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Academy or Vniversity and accordingly 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inquirer is the student he that spends his time in searching and finding out difficulties see Notef. on that place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applied to the great works of God may be rendred are studied or meditated on 〈◊〉
good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us in which respect those words Rom. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises of the fathers may reasonably be thought to refer to these words in this Psalm the making good of God's mercy to us being as in words so in sense parallel to confirming the promises to the Fathers and the truth of the Lord endureth for ever i. e. God's fidelity which consists in an exact performance of his promise endureth to the end of the world because though the Jews for their unbelief were cut off yet the Gentiles the seed of Abraham's faith were grafted in and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles at the time of the Jews obduration and apostasie Thus much is manifest yet perhaps it may be farther observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God is the known title of the Messias Isa 9.6 For though the late Jews have endeavoured to interpret that place of Hezekiah whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names Talmud tract Sanhedr c. Chelek yet the Targum and others have resolved it to belong to the Messiah and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God Act. 2.33 the Incarnation is shewing strength with God's arm Luk. 1.51 and the Angel that brings the news of it and as the Jews tell us hath his name correspondent to the imployment he manages is Gabriel from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong And so above all the power was remarkable in his Resurrection which was wrought by God's right hand Act. 2.33 and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows is taken notice of to be another of the names of the Messiah and the Midrasch Tehillim observes that that word comprehends all the letters in the Alphabet × the first מ the middlemost and ת the last as Rev. 1.8 he is called Alpha and Omega the first and the last the beginning and the end The Hundred and Eighteenth PSALM The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom after the Ark was brought to Jerusalem as may be conjectured from ver 19 20 26 27. and was probably appointed to be sung at the Feast of Tabernacles v. 15. some parts of it in the person of the people and others by way of alternation in the person of the King himself the most joyfull solemnity in the whole year as about which time the armies returned home from the field and Hosanna v. 25. the acclamation then used of course though no extraordinary accident had happened It is applied both by our Saviour Matt. 21.42 and by S. Peter 1 Pet. 2.4 to Christ the Son of David as by his ascension he was installed to be the King and so the head corner stone of the Church and it is therefore made up of lauds and praises to God for all his mercies 1. O Give thanks unto the Lord for he is good because his mercy endureth for ever 2. Let Israel now confess that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that fear the Lord say that his mercy endureth for ever Paraphrase 1 2 3 4. It is now a fit season for all people and Priests especially for all truly pious men the most concerned and interessed persons to laud and magnifie the great goodness and constant mercies of God toward us let all therefore joyn uniformly in the performance of it 5. I called unto the Lord in distress the Lord answered me and set me in a large place Paraphrase 5. When I was brought into great distress may David now say I addrest my prayers to God for deliverance and he presently sent me a most seasonable relief 6. The Lord is on my side I will not fear what man can doe unto me Paraphrase 6. And having God to take my part I have no reason to apprehend the power or malice of man whatsoever it is 7. The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Paraphrase 7. As long as he is on my side to support and assist me I shall not fear to meet an whole host of enemies 8. It is better to trust in the Lord than to put any confidence in man 9. It is better to trust in the Lord than to put any confidence in Princes Paraphrase 8 9. He that reposeth his whole trust in God hath thereby a far better security than all the Princes or men in the world can yield him 10. All nations compassed me about but in the name of the Lord will I destroy them 11. They compassed me about yea they compassed me about but in the name of the Lord I will destroy them Paraphrase 10 11. Let all the men and nations in the world begirt me never so close and leave me no way in humane sight for mine escape and relief yet I have my confidence in God and being thus fortified with ammunition and auxiliaries from heaven I shall make no doubt to repell and destroy them all 12. They compassed me about like bees they are quenched as the fire of thorns for in the name of the Lord I will destroy them Paraphrase 12. Let them swarm about me as thick as bees seise on me with the same violence that the fire doth upon chaff or thorns which it presently sets a flaming and consumes yet being thus armed as I am with a full trust and reliance on the omnipotent power of God I shall escape their fury and cut them off in stead of being destroyed by them 13. Thou hast thrust fore at me that I might fall but the Lord helped me Paraphrase 13. Mine enemies violence was so great that I had no power to resist it but was just ready to fall and sink under it and just then when my distress was greatest God interposed for my relief 14. The Lord is my strength and my song and is become my salvation Paraphrase 14. On him have I always depended as my onely support him have I always acknowledged and praised and exprest my confidence in him and accordingly now in time of my want he hath rescued me and set me in perfect safety 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doeth valiantly 16. The right hand of the Lord is exalted the right hand of the Lord doeth valiantly Paraphrase 15 16. And thus it is with all that adhere stedfastly to their obedience to and trust in God their whole
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
was principally designed 6. To him that stretched out the earth above the waters for his mercy endureth for ever Paraphrase 6. A like act of infinite power and wisedom it was when the waters covered the face of the earth and so rendred it unhabitable to us to prepare vast receptacles for the waters and thither to convey and remove them from the surface of the earth and so to secure the earth by bounds set to the Ocean that it shall not be overflowed by it but remain a peaceable fruitfull safe habitation for us which is an act of the same infinite constant mercy 7. To him that made great lights for his mercy endureth for ever 8. The sun to rule by day for his mercy endureth for ever 9. The moon and stars to rule by night for his mercy endureth for ever Paraphrase 7 8 9. A like act of his power and wisedom it was and so also of his infinite mercy and bounty toward us that he created the sun moon and stars for such excellent benefits of mankind not onely illuminating this lower world of ours but refreshing and warming and sending forth various influences into every the meanest creature by these great instruments managing and guiding and preserving and by propagation continuing all creatures directing them in all their undertakings preparing both for work and rest and providing all things necessary for them 10. To him that smote Aegypt in their first-born for his mercy endureth for ever 11. And brought out Israel from among them for his mercy endureth for ever 12. With a strong hand and with a stretched out arm for his mercy endureth for ever 13. To him which divided the red sea into parts for his mercy endureth for ever 14. And made Israel to pass through the midst of it for his mercy endureth for ever 15. But overthrew Pharaoh and his host in the red sea for his mercy endureth for ever Paraphrase 10 11 12 13 14 15. But yet more peculiarly hath his power and mercy to us been magnified in rescuing our whole nation out of the slavery and oppressions of Aegypt and this in a most prodigious manner multiplying judgmenâ— upon the Aegyptians 〈◊〉 one degree to mother till at length he destroyed the first-born in every family upon which they were inforced to let us go but then farther interposing for us by making the red sea recede till our people past through the chanel of it and then bringing it back again in a full violence upon the armies of the Aegyptians which pursued us at our departure and overwhelming and drowning all of them which was such an heap of prodigies of mercies to us his unworthy people that no story hath ever exemplified in any other time 16. To him which led his people through the wilderness for his mercy endureth for ever Paraphrase 16. And after this leading us through the desart for many years together he miraculously provided necessaries for us sending us bread from heaven abundance of delicate food and water out of a rock of â—nt and so gave us conâ— testimonies of his infinite unexhausted bounty 17. To him which smote great Kings for his mercy endureth for ever 18. And slew famous Kings for his mercy endureth for ever 19. Sihon King of the Amorites for his mercy endureth for ever 20. And Og the King of Bashan for his mercy endureth for ever 21. And gave their land for an heritage for his mercy endureth for ever 22. Even an heritage unto Israel his servant for his mercy endureth for ever Paraphrase 17 18 19 20 21 22. And then to perfect his mercy he led us to that land of Canaan which he had promised to give to the posterity of Abraham and by his sole power and conduct inabled us to conquer and destroy great and eminent Princes with their whole armies such were Sihon and Og see Psal 135.11 12. and Numb 21.24 c. which came out against us and by these slaughters rooted them out planting us in their stead giving us a most fertile Kingdom to possess as our own for our selves and our posterities An unparallel'd number and weight of mercies which ought for ever to be commemorated by us And yet for all this but a weak imperfect shadow and resemblance of the redemption of mankind out of a far more unsupportable slavery under sin and Satan which by the gift of his own Son he hath wrought for us 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever Paraphrase 23 24. And though since our coming unto all this plenty he hath permitted us upon our provoking sins to be brought low and oppressed by our enemies yet hath he not utterly forsaken us but again returned in mercy to us and rescued us out of their hands and restored us wonderfully to our former peace and safety 25. Who giveth food to all flesh for his mercy endureth for ever Paraphrase 25. Yet neither are his mercies confined and inclosed within so narrow a pale as this of the people of Israel but it is inlarged to all mankind even to all living creatures in the world which as they have from him their original being so have they their continual support and a constant supply to all their wants of what sort soever they are all that is necessary to their bodies as well as their souls 26. O give thanks to the God of heaven for his mercy endureth for ever Paraphrase 26. All which and all the goodness that any man partakes of in this life is but an efflux from that unexhausted fountain of infinite bounty descends from the Father of lights the one Creatour and preserver and governour of the world and so is to be own'd and acknowledged by all and he to have the thâ—nks and honour and glory of it O let all men in the world pay him this tribute and never miss to commemorate his endless mercies The Hundred and Thirty Seventh PSALM The hundred thirty seventh is a description of the sadness of the Babylonish captivity and the peoples vehement desire and hopes to return to Canaan and seems to have been composed presently after the return from the Captivity or when they saw the taking and wasting of Babylon to approach 1. BY the waters of Babylon there we sat down yea we wept when we remembred Zion Paraphrase 1. In the time of our deportation and captivity being carried so far and deteined so long from the comforts of our own countrey we had no divertisement but that of reposing our selves on the banks of Euphrates and Tigris c. and bewailing our losses and recounting the felicities we once enjoyed when we were allowed the solemn publick meeting for the service of God at the Temple 2. We hanged our harps upon the willows in the midst thereof Paraphrase 2. As for the instruments of our Musick which were wont to assist in the quire and help to
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
but two parcels of Christ's words behind To the poor the Gospel is preached and Blessed is he that is not offended in or because of me To the former of these are answerable here these so many severals to the same purpose Which executeth judgment or pleadeth the cause of the oppressed Giveth food to the hungry Raiseth them that are bowed down unless that literally belong to Christ's corporal cures Loveth the righteous Preserveth the strangers Relieveth the fatherless and widow All which are but so many prophetical expressions to be understood in a spiritual sense of his exceeding mercies under the Gospel to the poor in spirit the humble and lowly in heart the prime peculiar objects of Evangelical mercy and those which are effectually wrought on by his grace and so Evangelized by him in that sense which belongs to that phrase in that place see note on Matth. 11. b. To the latter the words of this v. 5. are parallel Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God for so to hope and adhere and place his full trust in the one true God is all one with not being scandalized or falling off from Christ whatsoever befalls And as that there is inferr'd from the other parts of the character of the Messias as a Conclusion from Premisses and so is set down in the close of all so here 't is set down as a principle in the front and which is all one proved by what follows in the insuing verses By all which it is father evident that the Messias whose character it is is no less than the Creatour of heaven and earth v. 6. and consequently the Lord that shall reign for ever and ever v. 10. the God of Zion or his Church unto all generations The latter of which is but proportionable to Christ's words to the Apostles Lo I am with you to the end of the world And the former the very style wherein Christ's Kingdom is exprest both in the Psalms see Ps 93.1 and in the New Testament 1 Cor. 15.25 and oft in other phrases amounting to the same sense as sitting at God 's right hand till he make his enemies his footstool Ps 110.1 Mat. 22.44 and Act. 2.34 The Hundred and Forty Seventh Psalm Praise ye the Lord. The hundred forty seventh Psalm which is divided into two by the Greek and Latin c. is a solemn form of magnifying God in his works of power and mercy and seems to have had for its title the close of the former Psalm Hallelujah and to have been composed after the return from the Captivity v. 2. 1. PRaise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Paraphrase 1. Many motives there are to excite and stir up all to the magnifying the name of God 'T is a piece of service most acceptable in his sight 't is to them that perform it most pleasant and delightfull and that which best becomes us to pay to him and him to receive and expect from us who have our whole being from him 2. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel 3. He healeth the broken in heart and bindeth up their wounds Paraphrase 2 3. To this we are farther ingaged by his present deliverances for though Jerusalem and the Temple of God there the state and Church have been sadly wasted yet hath God been pleased to return our captivity to recollect our dispersions and restore us to our homes and his Temple the chearfull performance of his divine service and so to refresh and revive us to cure the diseases and wounds to remove the sorrows of our souls 4. He telleth the number of the stars and calleth them all by their names Paraphrase 4. So likewise his omniscience and omnipotence exact our acknowledgments and adorations The stars of heaven which are so impossible to be numbred by us Gen. 15.5 that they are compared and joyned with the sand which is upon the sea shore for multitude Gen. 22.17 are not onely numbred but particularly known by God what powers qualities influences there are in every one of them and as they were all by a word or expression of his will first created so are they perfectly at his command and at the least bâ—ck or call of his as souldiers at the directions of their General the whole host of them immediately obeys and doth whatsoever he pleases 5. Great is our Lord and of great power his understanding is infinite Paraphrase 5. Thus infinite and boundless is the power the knowledge and the providence of God which is to us absolutely incomputable 6. The Lord lifteth up the meek he casteth the wicked down to the ground Paraphrase 6. And these doth he exercise constantly for the support and relief of all humble-minded men for their spiritual advancement in strength and grace which to them peculiarly he affords in greatest abundance but for all proud obdurate sinners which perversely resist him he is resolved to resist them and subdue them and magnifie his power in their destruction 7. Sing unto the Lord with thanksgiving sing praises upon the harp unto our God 8. Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9. He giveth to the beast his food and to the young ravens that cry Paraphrase 7 8 9. O then let us all with tongues and instruments of musick with all the solemnest expressions of our hearts celebrate those divine excellencies of his his power his wisedom his goodness and his providence And here it will be very considerable how in a series and succession of wise and gracious disposals he provides for the wants of all creatures here below especially of those that are otherwise most helpless he gathereth a multitude of watery clouds into regions of the air that those may distill and drop down moderate showers upon the higher and drier parts of the earth which have no other supply but that of rain and by so doing he provides grass for those wilder beasts that feed on those mountainous parts and are not beholden to the care of man as other beasts of the field sheep and oxen c. are and consequently would without this special provision of his be utterly destitute And by the â—ike way of providence it is that the young broods of Ravens which as soon as they are hatcht are forsaken and left destitute by the old ones yet by some secret undiscernible contrivance of God's whether by dew falling into their mouths when they gape or by flies in the air or worms bred in their nests or by some other constant though secret course of divine providence are sufficiently furnished with necessaries of life by God out of his unexhaustible treasury their wants are considered by him and certainly supplied see Job 38.41 and are emblems of his special protection and
the poor when he draweth him into his net Paraphrase 9. For these he lies in ambush as a Lion in expectation of his prey on purpose to tear and devour them lays his toils to insnare them with all the subtlety imaginable draws them into his power and then useth the utmost violence upon them rends them and preys on them 10. He coucheth and humbleth himself that the poor may fall by his strong ones Paraphrase 10. And as a Lion is then most couchant when his aims are most bloody and designs that insidious posture to that very end so doth he put on the guise of the greatest meekness and humility on purpose that as a Lion again he may make use of it to the greatest advantage of seising on his prey oppressing any that are weaker than he whensoever it comes within reach of him 11. He hath said in his heart God hath forgotten he hideth his face he will not see it Paraphrase 11. All this while he perswades himself that God takes no notices of these oppressions of his is confident never to be called to any account for them 12. Arise O Lord O God lift up thy hand forget not the humble Paraphrase 12. But thou O Lord of all power and justice and withal of grace and mercy to them that wait on thee be pleased at length to stretch forth thy hand of defence and relief to all that are thus oppressed and injured 13. Wherefore doth the wicked contemn God he hath said in his heart Thou wilt not require it Paraphrase 13. This thy longanimity in forbearing of wicked men and permitting them to prosper makes them blaspheme thee as one that either doth not see or will never punish their violences v. 3. 14. Thou hast seen it for thou beholdest mischief and spight to requite it with thy hand the poor committeth himself unto thee thou art the helper of the fatherless Paraphrase 14. But they will one day find themselves in a sad errour and discern to their cost that God hath seen all the oppressions of their lives and will repay indignation and anger and wrath upon every Soul that hath gone on in this enormous atheistical course and on the other side take a special care of all helpless men that rely and trust on him and commit themselves by patience and piety to his custody 15. Break thou the arm of the wicked and the evil man seek out his wickedness till thou find none Paraphrase 15. For thou Lord wilt shew forth thy vengeance and bring to nothing the oppressors power visit him and his deeds till they be utterly destroyed 16. The Lord is King for ever and ever the heathen are perished out of his land Paraphrase 16. Thus will God vindicate himself to have the governing of the world in his hands and though wicked men and oppressors prosper for a time and this tempt men to some doubts and atheistical disputes yet the conclusion will clear the doubt and confirm all that consider it in the adoration of Gods power and justice viz. the utter extirpation of wicked men out of Canaan the emblem of Heaven 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Paraphrase 17. Thou hast O Lord by promise obliged thy self never to reject any humble suppliant that wants and waits for thy help the ardency of humble addresses to thee is thine own gift and then thou canst never reject or despise those requests which are thus by thine own spirit and appointment directed and brought to thee 18. To judge the fatherless and the oppressed that the man of the earth may no more oppress Paraphrase 18. And this gives security and confidence to the most helpless and desolate that thou wilt in thy good time interpose thy aids and thy vengeance to relieve the opprest when he is duly qualified for that mercy and to subdue and confound the atheistical tyrannizing oppressors and shew them how small reason they had to rejoyce and boast of Gods not seeing or considering their actions Annotations on Psalm X. V. 2. Persecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things as was said note on Psal 7. e. to persecute and to be set on fire and though we render it in the former sense and so apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked in the active sense the wicked persecutes the poor yet the antient Interpreters generally render it in the passive and apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor that in the pride of the wicked he is set on fire i. e. brought into great tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the sense that S. Peter uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.12 for a great persecution and affliction that fell on godly men And thus the sense will very well bear it in this place and the matter be little varied which way soever the rendring be it being all one whether the wicked in his pride persecute the poor or the poor be persecuted and afflicted and opprest in or through the pride of the wicked The Chaldee exactly follows the Hebrew and is as ambiguous as that but is translated in the passive sense V. 3. Blesseth Some incertainty there is in rendring this latter part of the third verse The LXXII besides that they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked from the beginning of the next verse and joyn it with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked hath provoked the Lord they also render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is blest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the injurious and so the Syriack and Latine But the Chaldee varies from them and keeps nearer the Hebrew The chief difficulty is in the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though in Kal it signifies to bless yet in Piel as here 't is used it is observed sometimes to signifie in a contrary sense to curse or blaspheme So evidently Job 1.5 Peradventure they have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and curst God in their heart the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and provoked God so again v. 11. and c. 11.5 and 9. Curse God and die so 1 King 21.10 of Naboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast blasphemed or cursed God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum Blasphemed before God and so again v. 13. And thus the Arabick word to bless as Mr. Pocock cites it out of Nehayah signifies also to reproach or rail at and many other words of contrary significations are noted by him Not. miscell ch 2. And so most reasonably it must signifie here and then the meaning will be clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative Case as in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and no ellipsis to be supplyed save only of the copulative and which is much more frequent and easie than what
paying a feigned obedience to me 45. The strangers shall fade away and be afraid out of their close places Paraphrase 45. And these living in a languishing condition of fear and dread keeping close not daring to appear abroad for the terror that thy signal presence with me hath brought upon them 46. The Lord liveth and blessed be my rock and let the God of my salvation be exalted Paraphrase 46. Blessed and exalted be the name of the living Lord which hath given me strength and rescued me from all my distresses 47. It is God that avengeth me and subdueth the people under me Paraphrase 47. All this work of execution on mine enemies and of subduing them under me is to be attributed to him only 48. He delivereth me from mine enemies yea thou liftest me up above those that rise up against me thou hast delivered me from the violent man Paraphrase 48. To him therefore I desire to acknowledge both my rescue and my victory over all the forces that have been raised against me 49. Therefore will I give thanks unto thee O Lord among the heathen and sing praises unto thy name Paraphrase 49. And for this will I laud and magnifie thy holy name among all the people of the world And this shall be the sum of my lauds 50. Great deliverance giveth he to his King and sheweth mercy to his Anointed to David and to his seed for evermore Paraphrase 50. O thou which hast wrought these wonderful deliverances for him whom thou hast set up on the Throne which hast exalted me to this dignity and since incompast me with thy signal favour and mercy and wilt perpetuate the same to all my posterity that shall succeed me in the regal power if they continue to adhere faithfully to thee and wilt at length shew forth thy power and mercy in a most illustrious manner in the Messias the son of David whose Kingdom shall never have end To thee be all honor and glory and praise to all eternity Annotations oâ— Psalm XVIII V. 1. Rock Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a rock and so is used and rendred 〈◊〉 rock in most places yet by Synecdocâ— it sometimes signifies a tower or fort 2 King 14. â— because such are commonly for security built on rocks or hills and by Metaphore also any 〈◊〉 to which any whether Man or Beast is wont to resort because as Psal 104.18 is affirmed to rocks and hills they are wont to fly from approaching dangers Thus Psalâ— 42.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my rock is by the Chaldee rend◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my 〈◊〉 â—er So when Isa 31.1 Israel is reproved for goiâ— down to Aegypt for help as to a refuge it is said â— 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render his rock or strong hold it mu◠〈◊〉 his refuge or those to whom he went down for help shall pass away for fear This therefore 〈◊〉 the fittest rendring of the word in this place the primitive notion of rock being after 〈…〉 which signifies that exaâ— and the â—dochâ— notion for a fort or 〈…〉 â—he verâ—â—ext wo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tower 〈…〉 and to that 〈◊〉 Chaldee agree who 〈…〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my for◠〈…〉 or strong hold for 〈◊〉 the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my firmament and 〈◊〉 the Latine as Psal â—0 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength Apollinarius hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my confidence or my hope All which are meant to signifie the Metaphorical and not Original notion of it V. 3. Worthy to be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies laudatum praised and so it is rendred both by the Interlinear and Castellio but the meaning of it will be best resolved on by the antient Interpreters that have not followed the phrase so literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII praysing I will call upon the Lord not reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some suppose but thus choosing to express the sense and so the Latine laudaus invocaâ—o the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a song or hyâ— I pour out prayers Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising thee with prayers or joyning my praises and reâ— my doxologies and litanies together But the Arabick more expresly I will praise the Lord and call upon him and R. Tanchum I will call upon him and seek him with celebration and praise And this without question is the meaning of the Poetick phrase I will call on him being praised i. e. I will first praise then call upon him praise him for his past mercies and then petition for fresh the uniting of these two being the condition on which they may hope for deliverance from God A like phrase we have in Latine Laudatum dimisit he dismist him being praised i. e. first praised him then sent him away and many the like V. 5. Sorrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord and a pang of a womans travaile and which it signifies must be resolved still by the context 1. Heâ— where 't is joyned with incompassing it is most fitly to be understood in the foâ—er senses because ropes or cordes are proper for that tuâ— as for holding and keeping in when they are 〈◊〉 And thus I conceive it most proper to be renâ—d in the next verse where it is joyned with â—ar as 〈◊〉 which cords very well agree see Psalâ— 140. ◠〈◊〉 proud laid a snare for me and coâ— but pâ—gs 〈◊〉 â—vail do not The Chaldee indeed paraphrase it in that other sense of pangs distress hath compast not as a woman in travail which hath not strength to bring fâ— and is in danger to dye and the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the panâ— of death But it is usual for them thus to do when the same Hebrew signifies 〈◊〉 Greek words to take one of them for the 〈◊〉 and according 〈◊〉 from them taken by St. Luke 〈◊〉 2.24 〈…〉 â—ntion of loosing and 〈◊〉 hol◠〈…〉 restrein it to the other 〈◊〉 of 〈…〉 paâ—gs see Annot. â—on Act. ◠〈…〉 reads 〈◊〉 â—re and the 〈…〉 Cords And in the next verse the Chaldee 〈◊〉 the same word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troupe 〈…〉 which may well be the meaning of the â—tive eâ—pression for a company which we call 〈◊〉 â—â—nd of souldiers much more an army incompass 〈◊〉 girâ— in as cords do and the Syriack there exâ—ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cords of scheol beâ—ged me and so the margin of our English and therefore in all reason it must be so also in this 〈◊〉 V. 9. Come down This whole passage of 9. verses from v. 7. to 15. is but a Poetical descriptâ— of Gods executing vengeance on Davids 〈◊〉 And as in the New Testament Christs vengeance on his Crucifierâ— the Jews is frequently called the coming
for any known deliberate sins which have not that alleviation of ignorance or weakness but are committed against express knowledge of my duty after mature consideration of it Lord be thou pleased to arm me by thy special assistance of grace that I never fall into any one such commission Let not any temptation thus get power over my will when my conscience tells me I ought not to yield whatsoever the profit or pleasure be that thus comes in competition with known duty If it do then am I a servant and slave of sin and so no longer the servant of God But if by the power of thy grace thou shalt uphold me from falling into any such presumptuous sins then shall I not fail to be acquitted by thee and being free from all hainous guilts I shall through thy mercy promised in thy covenant of grace be sure to be absolved and justified from all the other innumerable frailties v. 12. that I have been guilty of 14. Let the words of my mouth and meditations of my heart be acceptable in thy sight O Lord my strength and my Redeemer Paraphrase 14. And then all my prayers and praises being thus poured out of a pure sincere heart and so likewise all the performances and designs of my life shall be as a sacrifice well-pleasing and acceptable to thee whose grace it is by which I have been preserved and whose abundant mercy by which I have been rescued from all evil Annotations on Psalm XIX V. 1. Firmament Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament that it is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack Luk. 6.38 set for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press very close and is used in that sense Ezek. 6.11 and 25.6 and there by us rendred to stamp i. e. to strike and press together and that so as plates of gold c. are by beating and pressing expanded to a great breadth and that in this respect it is by an antient Greek Interpreter mentioned by S. Chrysostome rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Aristotle signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm durable compression and that this is the ground of the LXXII there rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament and others expansum see the most learned Nicholas Fuller Miscel l. 1. c. 6. Now as under this title the heaven is conteined Gen. 1. as appears undeniable by the Sun and Moons being created in it v. 14. so 't is as certain that the air is signified by it also by the use that is assigned it to divide the waters from the waters i. e. the Sea here below from the rain that is in the Clouds Accordingly as Josephus in his description of the creation Antiq. l. 1. c. 2. saith of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God made it to have rain in it to benefit the earth by the dew thereof so Sibylla speaking of the air saith that God mixed vapours and rainy or dewy i. e. watery clouds with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when the rain fell that drowned the earth Gen. 7. the windows of heaven are said to be opened v. 11. and therefore it is so frequently called rain from heaven according to that of Pliny Nat. Hist l. 31. Scandunt aquae in sublime coelum quoque sibi vendicant The waters climbe on high and challenge the heaven also for their seat and again Quid esse mirabilius potest aquis in coelo stantibus What can be more wonderful than waters standing in heaven And thus in Scripture-stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens contein all those superiour orbs together with the regions of the air So saith the Author of the Questions and Answers under Justins name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture calls heavens either those that are so indeed the first heaven and the firmament or the regions of the air see note on Eph. 6. a. even the lowest of those where the birds fly which accordingly are called the fowles of heaven And so all this is fitly comprised under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here where the heavens are named before the aery regions peculiarly the Hebrews having no other word for the air but either this or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens which also is generally derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because waters are there The word which now-adays they use for the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being clearly taken from the Greek when yet it cannot be questioned but the sacred Writers had some word by which they called it viz. this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accordingly the Chaldee here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 air V. 3. There is no speech The understanding of this verse seems to depend on the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That commonly signifies not and is perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only with the addition of י Now both of these being oft used for all sort of exclusive particles without besides unless hence it is that the learned Grotius renders it in this place sine without i. e. without the voice or words precedent If this liberty may be taken I may then propose another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly deduced from these For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lexicographers tell us that in Arabick it signifies sed but. And the Arabick being but a dialect of the Hebrew we may thence conclude that thus it antiently signified among the Hebrews and if that may be admitted then the whole verse will be thus clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sermo not speech i. e. they the heavens and firmament have no speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice is or hath been heard i. e. either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice frequently signifies thunder their thunder is heard or else more generally they have ways to proclaim or make known the attributes of God though they are not able to speak Besides this way of interpreting the verse by this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for but or yet or notwithstanding another offers it self by rendring it non not as it without question and most vulgarly signifies Thus they have neither speech nor words their voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not or hath not been heard yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line we render it is gone out into all the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words to the end of the world Which if it be accepted we must then suppose a difference to be made by the Psalmist betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Heavens are said to want and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are said to have
mercies and ascribing the glory to thee this also was fulfilled in Christ in the Apostles preaching his resurrection in all their assemblies and magnifying God for it See Acts 2.47 after this manner 23. Ye that fear the Lord praise him all ye the seed of Jacob glorifie him and fear him all ye the seed of Israel Paraphrase 23. O bless and praise the name of our gratious Lord all ye that profess to be his servants all ye whom he hath thus taken to himself to be his peculiar people and shewed such marvellous works of mercy among you let this be a perpetual obligation to you to magnifie him and perform all faithful obedience to him for ever Of this as it respects Christ see St. Peters Sermon Acts 3.26 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Paraphrase 24. Because he is faithful and constantly ready to hear and answer the petitions of them that are brought to the lowest condition and instantly answers them with timely relief and never finally casts out or rejects their supplications How this was fulfilled in Christ see Heb. v. 7. 25. My praise shall be of thee in the great congregation I will pay my vows before them that fear him Paraphrase 25. From these gratious revelations of thy self unto me shall I fetch abundant matter of praise and thanksgiving when I come to thy holy assembly and there will I constantly offer those sacrifices which I now devote and consecrate unto thee that all thy faithful servants may joyn with me in this duty This had its completion in Christ in respect of the commemorative Eucharistical oblations offered up daily in the Church in remembrance of Christs death and resurrection 26. The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Paraphrase 26. As remembring what certain returns thou makest to the prayers of the distressed supplyest all their wants givest them matter of thanksgiving whosoever make their addresses to thee and comfortest and revivest them with durable refreshments when their condition is most disconsolate and destitute This is also fulfilled in the Evangelizing and comforting of the poor humble Christian and in the Eucharistical spiritual food and the vital effects thereof of which Sacramentally and by faith they are made partakers 27. All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship before thee Paraphrase 27. These miracles of thy mercy shall be recounted through all the world and bring in many spiritual subjects to thy Kingdom to serve and adore thee This also was most eminently completed in the effects of the resurrection of Christ that mighty work of Gods power and mercy and fidelity when the Apostles preaching of it to all the world brought in such multitudes of proselytes to Christ 28. For the Kingdom is the Lords and he is the governor among the nations Paraphrase 28. Acknowledging that as the managery and sole government of all the nations of the world doth certainly belong to thee so all subjection and faithful uniform obedience is most due unto thee This also was an effect of the promulgation of the resurrection of Christ 29. All they that be fat on earth shall eat and worship all they that go down into the dust shall bow before him and none can keep alive his own soul 30. A seed shall serve him it shall be accounted to the Lord for a generation 31. They shall come and declare his righteousness unto a people that shall be born that he hath done this Paraphrase 29 30 31. And all this for the confirmation of all sorts of men in Gods service 1. Of those that enjoy prosperity in this world as knowing that they have received it from God 2. Of those that dye and live not themselves to see thy wonderful work yet shall their posterity behold and adore thee for it or all mortal men shall confess that all life and preservation and deliverance is from God and so they and their posterity shall betake themselves to thy service How this is fulfilled in Christ see note n. And so all successions of men shall declare to their follower◠those that are not yet born to those that shall come after them how richly God hath performed all his promised mercies and how seasonably and miraculously at this time of greatest need he hath granted me his protection and deliverance Annotations on Psal XXII Tit. Aijeleth For the meaning of the title of this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII may first be considered which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pro susceptione matutina for the morning help This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which v. 20. is by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help But that is a very remote conjecture the words having no affinity in sound or writing It is more probable that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur strength which is made use of for the aid and relief of others as in that v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my strength hasten unto my help they deduced the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it in the notion of relief and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help Upon this conceited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 107.17 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools they transforming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fool into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur do consequently render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them the Latine suscepit and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helped or strengthened and then joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning with it as denoting the hast or earliness of the help they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for morning or speedy or early help From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength the Chaldee also paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for a strong or powerful oblation perpetual for the morning perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ramme such as were usually offered in sacrifice pitching on the notion of oblation But the notion which the antient fathers and from thence the interlinear and most modern translations have pitcht on is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind so Prov. v. 19. in the form wherein here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind and so frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hart or stagg Psal 42.2 Gen. 49.21 Psal 18.34 Cant. 2.7 And this beast being generally taken notice of for swiftness of foot as in that Psal 18.34 thou hast made my feet like binds feeds in respect
my glory may sing praise to thee and not be silent O Lord my God I will give thanks to thee for ever Paraphrase 12. And this obligeth me for ever with soul and tongue to give glory to God and never to think I have done enough in praising and magnifying his mercy This therefore shall be my continual practice O thou powerful God and to me a most gracious Father Annotations on Psal XXX Tit. Dedication The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally used in the Titles of Psalms to denote the Author to be David and so here may best be joyned in construction a Psalm of David Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyn'd and made one word by Maccaph will be a dedicatory song All the difficulty is concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house For from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to initiate to instruct and by a metaphor to dedicate a house is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initiation dedication either the consecration of an holy house or Temple or the dedication i. e. initiation or entring on a common house new built when the owner comes first to dwell in it For this was wont to be observed and celebrated as a day of solemnity and festivity so we see Deut. 20.5 care taken for him that hath built a new house and hath not dedicated it that he shall be permitted to return from the battel as he that hath betrothed a wife and not taken her or planted a vineyard and not eaten of the fruit of it custom among the Jews having made every one of these a solemn time of rejoycing When a man first eats in a new house say the Jews he makes a feast and rejoyceth himself And thus I suppose it was with David When he was quietly seated in the Kingdom of Israel as well as Judah and after his taking of Sion and dwelling in the fort and calling it the City of David and building round about from Millo and inward 2 Sam. 5.9 at length we read that Hiram King of Tyre sent Messengers to David and cedar trees and Carpenters and Masons and they built David an house v. 11. And this being finished this Psalm may reasonably be thought to have been fitted by him for a festivity at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXXII render it the dedication of his house Thus the succeeding Church of the Jews have made use of this thirtieth Psalm at the first injoyment of the fruits of the earth according to that festival manner prescribed Deut. 26.10 Maimonides tells us this Psalm was repeated by the Levites in the Court of the Sanctuary over those that brought their baskets on their shoulders And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication of an house was of the same kind in a solemn and religious manner of entring on the possession of it And 't is not impossible that such days might be kept yearly as the Natales of men and of cities were and then here will be place for the conjecture of those which apply this Dedicatory Psalm to Davids victorious return from the danger of Absaloms rebellion To this the mâ—ter of the Psalm fitly agrees see v. 1 2 3 5 〈◊〉 And the building of a Royal Palace having been the effect of his establishment in his Kingdom 2 Sam. 5. 't is not unlikely the festival remembrance of it should be in a special manner observed after such an interruption as this rebellion gave it The Chaldee indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the Sanctuary and to that the Emphasis in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house inclines as if David had built some such house as he designed 2 Sam. 7.2 But we know he was not permitted by God to do it v. 5. but the dignity was reserved for Solomon v. 13. Then indeed at the building of the Temple there was a feast and song of dedication Nay four such we find mentioned among the Jews the first at the building it by Solomon in Autumn 1 King 8.63 the second in the Spring at the re-edifying it by Zorobabel Ezra 6.16 the third of the Altar when Judas Maccabaeus repaired it after Antiochus's profanation in the Winter Joh. 10.22 and the fourth at Herods building the second Temple But this of Davids here cannot be thought by way of prophecy to respect that unless as Kimchi fansies taking order for the future building of the Temple 1 Chron. 28.9 and giving a model of it to Solomon he gave him also this Psalm for the dedicating it together with the silver and gold and brass and other materials for that sacred work This conjecture of his was not unfit here to be mentioned But the Psalm more probably belongs to his own house which he built new at his being peaceably setled in the Kingdom of Israel as well as Judah and as 't is probable celebrated with an Anniversary ever after V. 5. Moment From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subito motus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moment but the LXXII read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger either because that is a suddain commotion of the soul or else taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his anger in the latter part of the verse meaning I suppose the effects of his anger chiding increpation as the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred or other such punishments for otherwise that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger in his anger would have no great sense in it and yet thus hath the Latine rendred it ira in indignatione ejus V. 7. My mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountain is literally strength in or on my mountain referring possibly to Sion the hill of David since the time of the Arks being placed there For thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both the notions both for praise and strength applyed to the Schechinah or presence of God in the Ark or Temple Psal 96.6 strength and beauty are in his Sanctuary and Psal 132.8 the Ark of thy strength And then the setting or establishing strength on that mountain may be the placing of the Ark there But the LXXII for mountain read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or comeliness either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that or else from the affinity of these words both in sound and signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountain and glory they thought fit to take in the sense of the one the more fully to paraphrase the other And thus if applyed only to Davids person the sense will bear being in the Hebrew figurative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast set or establisht strength on my mountain but in the LXXII more clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Let not them that are mine enemies wrongfully rejoyce over me neither let them wink with the eye that hate me without a cause Paraphrase 19. O let not mine unjust causeless enemies have matter of rejoycing and scoffing at me as they will if thou leavest me in my distress 20. For they speak not peace but they devise deceitful matters against them that are quiet in the land Paraphrase 2◠For instead of kindness and friendly usage which is due from them they design nothing but fraud and treachery against me who heartily desire to live most peaceably and quietly under Sauls Government 21. Yea they opened their mouth wide against me and said Aha Aha our eye hath seen it Paraphrase 21. And not only so but they have openly railed upon me as one that seeks his life and pretend to speak from their own fight and certain knowledge when they deliver that which is most far from truth 22. This thou hast seen O Lord keep not silence O Lord be not far from me Paraphrase 22. 'T is certain they have seen no such thing as they falsely pretend On the contrary thou O God who seest all things seest and knowest my innocency and the integrity of my heart Be thou pleased to testifie for me by delivering me from the evil which they designed against me 23. Stir up thy self and awake to my judgment even unto my cause my God and my Lord. 24. Judge me O Lord my God according to thy righteousness and let them not rejoyce over me Paraphrase 23 24. O thou that art my gracious God and powerful Lord be thou pleased at length to take part to defend and to vindicate my innocence to testifie thy approbation of my doings and seasonably to interpose thy hand for the relieving me and disappointing my enemies 25. Let them not say in their hearts Ah so would we have it let them not say We have swallowed him up Paraphrase 25. Preserve me out of their hands lest they applaud themselves in their actions their most wicked and bloody enterprises if they prove successful to them 26. Let them be ashamed and brought to confusion together that rejoyce at my hurt let them be cloathed with shame and dishonour that magnifie themselves against me Paraphrase 26. And thus I am confident thou wilt in thy due season disappoint and discomfit those that are most malitiously bent against me and most proudly triumph over me at this time 27. Let them shout for joy and be glad that favour my righteous cause Yea let them say continually Let the Lord be magnified which hath pleasure in the prosperity of his servant Paraphrase 27. And by so doing thou shalt give matter of joy and gladness to all that wish me well cause them to bless and magnifie thy goodness and fidelity of thy promises when they see me signally favoured by thee of whose sincerity and uprightness they have such assurance 28. My tongue shall speak of thy righteousness and of thy praise all the day long Paraphrase 28. As for me I shall by this thy mercy be obliged to promulgate and proclaim thy fidelity and the care thou hast of those that adhere to thee and for this to laud and bless thy name continually Annotations on Psalm XXXV V. 3. Stop It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut in the Imperative mood and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut up But if this be the right rendring and it be applyed to that which went before draw forth i. e. unsheath so the Chaldee read the lance or spear it must then be the direct contrary viz. shut it up again and to apply it to any thing else as our English applies it to the way and so supposes an ellipsis and then supplies it thus stop the way c. the context gives us no reason The Syriack reading for the lance the sword render unsheath and make it shine and that agrees well to it when it is drawn but hath no affinity to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit coercuit The Arabick therefore reads repel them as from the notion of coercere to repress or repel But then they take no notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum which follows and will not be reconciled with this rendring but without it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repel them that persecute me In this uncertainty the learned Schindlers observation deserves to be heeded that the accent Tiphcha joyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lance praecedent in the construction and then being a substantive it must be taken for a sort of weapons and so it appears to signifie a sort of sword called from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ordinarily spoken of by Herodotus and other Historians among the Persians of which saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a little axe with one edge and Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an axe used saith he without s. in Xenophon joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Persian bow and quiver and sagari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Amazons have adding that it signifies an instrument to open a vein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand-weapons To these acceptions of the word Hesychius and Phavorinus add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plough that part which cuts the earth and is like to the Persian acinaces or short swords scimitars And so this is by much the most probable meaning of the word and rendring of the place draw forth the lance and short sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum to meet my persecuters To this agrees Kimchi both in his Comment and in his Dictionary making it a sort of weapon and so Abu Walid before him V. 4. Let them That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erubuit is in the future tense there can be no doubt and then the most regular rendring will be not let them but they shall blush and so in the rest that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudore affecit And so the whole Psalm instead of so many forms of execration or imprecation against enemies shall be really no more than so many testimonies of his assured confidence that God that hath made him such sure promises will make them good to him in his preservation and that disappointment and discomfiture of his enemies And according to this measure all the other Psalms which seem to be filled with curses against his and Gods enemies ought to be understood and accordingly are explicated in the Paraphrase V. 7. Net in a pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally the pit of their snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit signifying a pit very frequently though the LXXII here render
to the unjust impious and withall penurious and griping worldling accordingly so it is he prospereth the former and gives them and their posterities a peaceable and plentiful being here and blasteth and curseth and rooteth out the other 23. The steps of a good man are ordered by the Lord and he delighteth in his way Paraphrase 23. As long as mens actions are conformable to the will of God and the directons which he gives for the guiding of them as the actions of the just and charitable are in an high degree so long are they most acceptable and well-pleasing to him and so sure to be accepted by him 24. Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Paraphrase 24. They that are careful of these practises when afflictions befall shall not be ruined by them for God by his secret wayes of providence shall support them under or deliver them out of them 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Paraphrase 25. From the beginning of my life to this day making diligent observation in this matter I am now able truly to pronounce that I never could see or hear of any example of a just and pious and virtuous man that was eminently charitable and merciful-minded that ever brought himself or his posterity to want by that means 26. He is ever merciful and lendeth and his seed is blessed Paraphrase 26. Though he be continually pouring out of his store in works of mercy giving and lending freely to those that want which a man would thiâ—â— sufficient to wast and ruine his worldly plenty and impoverish him or at least his posterity yet he that observes shall find it much otherwise that the posterity of such scatterers generally thrive much the better for it 27. Depart from evil and do good and dwell for evermore Paraphrase 27. And therefore the most prudent thriving course imaginable is this strictly to abstain from all known sin and to be carefully exercised in all good works especially those of mercy and then thou hast the promise of a long and prosperous life here and of heaven and immortal glory hereafter 28. For the Lord loveth judgment and forsaketh not his Saints they are preserved for ever but the seed of the wicked shall be cut off Paraphrase 28. For the lives of just men are acceptable to God and to merciful charitable men peculiarly the promise is made that God will shew them mercy and deal with them as they have dealt with others relieve and support them in their distress and signally prosper them and their posterity and yet farther reserve a rich reward for them in another world whilst his judgments remarkably seise on the posterity of wicked men especially of the unjust and covetous oppressor 29. The righteous shall inherit the land and dwell therein for ever Paraphrase 29. Accordingly you shall observe that just pious and merciful-mindedman of have their peculiar portion of a long and prosperous life in this world they and their posterity if they walk in their steps 30. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment 31. The law of his God is in his heart none of his steps shall slide Paraphrase 30 31. All such mens thoughts and discourses are busied on the true saving not worldly carnal or diabolical wisdom on the practice of virtue and the sincere obedience to all Gods commands And this God is sure to reward with his assistance and support and accordingly preserve them from all evil 32. The wicked watcheth the righteous and seeketh to slay him 33. The Lord will not leave him in his hand nor condemn him when he is judged Paraphrase 32 33. 'T is to be expected indeed that wicked men should use all arts and attempts of treachery to oppress and even to undoe and kill the pious and meek charitable person who is most weakly furnished with worldly aids to repel or secure himself from their malice But then God will interpose for his reliefe and avert their designed violence from him 34. Wait on the Lord and keep his way and he shall exalt thee to inherit the Land when the wicked are cut off thou shalt see it Paraphrase 34. Keep close to God and in obedience to all his laws and in so doing rely and depend with confidence on him and prepare thy self contentedly to bear whatsoever he shall send and doubt not but in his due time he will bring thee to a prosperous condition even in this world unless in his secret wisdom he see it better for thee to expect thy full reward in another world and that is infinitely more desirable to thee and thou shalt live to see his punishments poured out upon the ungodly 35. I have seen the wicked in great power and spreading himself like a green bay-tree Paraphrase 35. It is matter of very vulgar observation that wicked men are very great and formidable for a while flourish and prosper exceedingly and have moreover all seeming advantages to aeternize this prosperity to them and their posterity and are not discern'd to have any thing come cross to hinder their thriving in the world 36. Yet he passed away and loe he was not yea I sought him but he could not be found Paraphrase 36. And yet of a suddain in a trice they are destroyed and no remainder of them is to be found their very memory is utterly gone 37. Mark the perfect man and behold the upright for the end of that man is peace Paraphrase 37. This you may generally observe that sincere and just especially if they be also charitable merciful men do whatever pressures they meet with for a time at length recover a peaceable and prosperous condition to them and their posterity 38. But the transgressors shall be destroyed together and the end of the wicked shall be cut off Paraphrase 38. But wicked men on the contrary come to utter ruine and destruction and though it be long deferred sometimes yet it comes with a vengeance at last to the eradicating them and their posterities 39. For the salvation of the righteous is of the Lord he is their strength in the time of trouble Paraphrase 39. And the account is clear God by his providence delivers the righteous and merciful men defends and supports them in all their distresses 40. And the Lord shall help them and deliver them he shall deliver them from the wicked and save them because they trust in him Paraphrase 40. And a sure tenure they have in his mercy for assistance and preservation from all the machinations of wicked men as being in the number of those that rely and depend on God according to his own promise and so may from his fidelity expect and challenge deliverance Annotations on Psalm XXXVII V. 3. Dwell The latter part of this v. 3.
V. 11. My countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here my countenance may possibly have this difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance v. 6. which the Chaldee there renders the redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from before him that David first mentions the salvations of Gods countenance i. e. his saving power and providence and then closeth the Psalm by applying it to himself and acknowledging the particular mercy of his deliverance Yet considering that all the Antients versions the Chaldee only excepted seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciei mei my face in both places and that these words are the burden as of this so of the following Psalm and that as the sense is the same in other words so in all likelihood the two Psalms did correspond in this therefore 't is not improbable that the old reading was here in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my countenance as it is in both places of the following Psalm The Forty Third PSALM THe Forty Third Psalm is exactly of the same mournful subject and probably on the same occasion with the former but perhaps lightly varied from thence on some other occasion such as the Babylonish captivity as the mention of the ungodly nation inclines it v. 1. and adjoyned to Psalm 42. because of its affinity to it 'T is a complaint of ill usage from enemies yet endeth with full relyance on God and place of hope from thence as the former did 1. Judge me O God and plead my cause against the ungodly nation O deliver me from the deceitful and unjust man Paraphrase 1. O God what ever our sins against thee have been we have certainly not injured these which are maliciously bent against us Be thou pleased therefore to vindicate our innocency in this to clear us from the calumnies of these and to rescue us out of their treacheries and bloody designs 2. For thou art the God of my strength why dost thou cast me off why go I mourning because of the oppression of the enemy Paraphrase 2. To thee alone can we appeal who art our only defender O be thou pleased to restore us to thy favour not to forsake us utterly not to leave us to that sad disconsolate condition to which the oppressions of our mortal enemies have brought us 3. O send out thy light and thy truth let them lead me let them bring me unto thy holy hill and to thy tabernacles Paraphrase 3. O let thy mercy shew forth it self and thy fidelity in performing thy promise to us let these be our guide and safeguard in our way as thy pillar of cloud and fire to the Israelites in their passage from Aegypt to Canaan and at length restore us successefully to that rest and peace that we may securely resort to thy publick service in the place which thou hast appointed for it where the Ark is 4. Then shall I go unto the altar of God my exceeding joy yea upon the harp will I praise thee O God my God Paraphrase 4. And that will be an happy time indeed to go in the society of the saints to offer sacrifice to God that God that revives out of the greatest sadness is the only author of all the felicity of my life when that time comes we shall be most happy and celebrate thy mercies and goodness to us in the most solemn manner of exultation and never give over acknowledging thy goodness and fatherly bounty toward us 5. Why art thou cast down O my soul and why art thou disquieted within me Hope in God for I shall yet praise him who is the health of my countenance and my God Paraphrase 5. Mean while there is a competent stay to our drooping souls an argument that we should not be too much dejected or disturbed that we have still place of hope and trust in God that we shall yet live to receive deliverance from him and injoy happy opportunities of acknowledging his mercies in the publick assembly who is even now that he thus permits us to be distrest the only comfort and support of our lives and our merciful loving father even now that we are under his sharpest chastisment Annotations on Psalm XLIII V. 4. Exceeding joy The chief difficulty of this Psalm is how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in Hebrew denotes commotion and generally any kind of commotion as Abu Walid tells us see note on Psal 2. k. whether of joy or sorrow It is certain it most frequently signifies exultation and joy and so it must be thought to do as oft as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing by any conjunctive particle as Psal 45.15 with gladness and rejoycing shall they be brought and so 't is there rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who yet in this place have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that makes merry my youth and therein the Syriack Latine Arabick and Aethiopick follow them and only the Chaldee otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom is the joy of my exultation Of this rendring of the LXXII the account is ordinary that they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion wherein 't is used in Arabick for age or generation So in their rendring of Psal 79.13 we will shew forth thy praise from generation to generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gen. 3.9 Noah was upright in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation So Psalm 112.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generation of the just shall be blessed And Mat. 1. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generations And then 't is conceived that in this notion of generation as that signifies the whole age and course of a mans life the LXXII taking the word thought fit to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my youth viz. the former pâ—â— of my age But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick signifies also a fat well-grown youth and the Arabick being but a dialect of the Hebrew and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidently thus signifying in the Arabick 't is most probable that thus it did signifie originally in the Hebrew and the LXXII their thus understanding it and rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is a fair evidence for it And if indeed it thus did signifie in the Hebrew then there is all reason to understand it so here and to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joy of my youth i. e. of my whole course of life from my youth till now and to make that the title of God that he hath always been such to David i. e. the only author of joy and rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ever David had And thus the rendring is more literal than either to read it the God of my joy and gladness for there is neither
or requirest of me The truth is my sins are of such a sort as for which the Mosaical law allows no reconciliation no sacrifice for such wilful sins Heb. 10.26 17. The sacrifices of God are a broken spirit a broken and contrite heart O Lord shalt thou not despise Paraphrase 17. 'T is my sincere humiliation confession and renovation which alone thou admittest and even in this foulest condition thou art mercifully pleased to have respect to them and look on them as the most acceptable oblation And whensoever that is presented to thee from an honest heart it is sure to find a welcome and hospitable reception 18. Do good in thy good pleasure to Sion build thou the walls of Jerusalem Paraphrase 18. O be thou thus merciful to me and to all that love and fear thy name and meet in the place by thee appointed for thy service defend and succour all and preserve them from falling into such wilful presumptuous sins 19. Then shalt thou be pleased with the sacrifices of righteousness with burnt-offering and whole burnt-offering then shall they offer bullocks upon thy altar Paraphrase 19. And then our sacrifices of all sorts and all that is typified by these shadows and what is much more valuable then any of these Mar. 12.33 our prayers and our praises our solemnest acts of the most ardent love and devotion and the diffusion of that in acts of charity and mercy to our brethren shall upon the altars of our very hearts be presented to thee in an humble but cheerful confidence to be accepted by thee Annotations on Psalm LI. V. 4. Clear The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily rendred mundus fuit clean or clear or pure and so the Chaldee takes it here and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgavit But this as the context evinces must be understood in a forensick sense as pure is all one with free from guilt and so there is a second notion of the word for overcoming meaning that sort of victory which belongs to him that carries the cause in judicature Thus the LXXII render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and overcome and thus the Apostle takes it from them Rom. 3.4 and the Syriack there renders that of the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which both the Hebrew and Syriack have here in this Psalm which is a sure evidence that the word here used doth certainly signifie as the LXXII rendred it and was no way mistaken by them and that very reconcileable with the notion of mundus fuit for he that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcome in the suite or contention so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be a party in a suite is fitly said to be cleared or quitted by the Law and that is also the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified in the forensick sense also as that is opposed to cast or condemned The only remaining difficulty is to what part of the antecedent speech this is to be connected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified This say the Jews is not to be joyned to the words immediately precedent in the former part of this verse but either to the prayer Have mercy upon me v. 1. or I acknowledge my transgressions v. 3. putting the beginning of this verse Against thee in a parenthesis But the former of these hath little of probability in it and the latter which is more tolerable may very reasonably be rejected also the immediate antecedents being very fit to bear this consequence and indeed much fitter than either of those which are more remote For if in the beginning of the verse the emphasis be laid as the thrice repeating shews it ought on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee only and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy sight the importance of it will certainly be what S. Ambrose and S. Chrysostome and others have observed that David being a King was not liable to punishment from any but God and though he had in this business highly offended against others against Bathsheba and especially against Vriah whom he had caused to be made drunk and afterward slain and in the next verse confesseth the guilt of his blood and therefore must not be understood saith Chrysostome as if he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had not wronged Vriah yet could not he be impleaded or judged by man for this but only by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome Being a King I feared not him whom I wronged he being my subject could not punish me all my fear was for thee lest thou shouldest call me to account And then this most regularly introduceth this consequence for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of consequence only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings or doings so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies a deed and not only a word or saying and overcome when thou contendest Thus if any other but God should implead or judge or punish me for this I should have just reason to complain God having placed me in a condition of judging and punishing others without being my self subjected to any other humane tribunal But for all this I stand most justly chargeable and punishable by God To thee I have sinned from thee I deserve and may most reasonably expect punishment In thy sight I have done this evil i. e. so as to be most justly liable to thy vengeance though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am thus liable to thee only to none else but thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that noting this to be the natural consequence thou mightest be justified in thy doings and overcome when thou contendest or impleadest me i. e. whatsoever bill of indictment thou puttest in against me though to charge upon me the highest rebellions against thee and bring upon me the severest sentence of eternal rejection out of thy favour and presence and infliction of the direfullest torments thou art sure to overcome and cast me in the suite I have nothing in the least to pretend or plead against it The only seeming objection to this rendring is fetcht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicavit is thought to signifie in thy judging But there is another acknowledged notion of the word in Niphal for litigare contendere causam agere to contend or plead or go to law with another and though in Kal it ordinarily signifie to judge yet 't is evident the LXXII and the Syriack took it here in the other sense and so the former renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in pleading or contending so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Hellenists dialect see note on Rom. 3. b. and not as
not hurt me as neer and close as they are gotten about me the Lord shall preserve me and deliver me out of their hands 5. He shall reward evil unto mine enemies cut them off in thy truth Paraphrase 5. And execute vengeance on these Ziphites that have thus been imployed by Saul to observe and betray me 1 Sam. 23.23 bringing them in his just judgment to utter destruction 6. I will freely sacrifice unto thee I will praise thy name O Lord for it is good Paraphrase 6. This obliges me to make my most solemn acknowledgments to present as my free-will offerings my lauds and praises which are most due and a most joyful imployment to be paid to him that hath dealt so gratiously with me 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemy Paraphrase 7. Having by a signal act of his special providence diverted and called back my enemies given me a pleasurable sight of them in their retreat and so set me safe from this so present a danger Annotations on Psal LIV. V. 4. With them that uphold This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord among the susteiners deserves here to be taken notice of as a form not unusual among the Hebrews yet signifying no more than that God is my upholder and not he as one of many but my only upholder So Jud. 11.35 when Jephtha tells his daughter thou art among the troublers of me or one of them that trouble me the meaning is no more than that she very much grieved and troubled him So Isa 41.4 when God saith of himself I am with the last the meaning is evident I am the last simply as before I am the first So Hos 11.4 I was to them as they that take off the yoke i. e. I â—ased them So Psal 55.18 there were many with me i. e. God is with me and that is as good as the greatest multitude So Ps 69.26 they whom thou hast wounded signifies no more than the singular number precedent he whom thou hast smitten This idiome we see continued in the New Testament Joh. 11.19 many of the Jews came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those about Martha and Mary i. e. as we render it to Martha and Mary So in Greek style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than Plato and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the rich is no more than to be rich All this is observed by the learned Seb. Castellio and given as the account of his rendring the words Dominus is est qui mihi vitam sâ—stentat The Lord is he that sustains my life wherein also he agrees with the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is the defender of my soul and so the Latine susceptor animae meae and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supporter of my soul or life and so the Arabick and Aethiopick V. 6. Freely sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the known style for a free-will offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or voluntary oblation so much spoken of and so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sacrifice it must questionless signifie and the preposition ב may either be a pleonasm I will offer a free-will offering or be thus taken notice of in the rendring I will sacrifice to thee by way of free-will oblation And thus the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their interpreter renders sacrificium sacrificabo I will sacrifice a sacrifice In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is good is capable of a double rendring either thy name is good or it is good to praise thy name see Psal 92.1 and Psal 118.8 9. But the Jewish Arab confines it to the former sense paraphrasing it thus I will praise thy name and say The Lord is good V. 7. Mine eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit will best be rendred beheld or lookt and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mine enemy signifies no more but beheld or lookt upon mine enemy This the Chaldee is willing to supply as supposing an ellipsis in it by adtion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge mine eye hath seen revenge upon mine enemy and our English imitating them reads his desire But the simple reading is followed by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eye hath looked upon my enemies and so the Syriack and Latine c. follow them and that seems to be the best rendring of the place for Davids enemies at this time were not destroyed but only drawn back from pursuing him by the coming of the news of the Philistims being in the land The more probable notation of the phrase is that David was so nigh as to behold them marching away which he might well do having been incompast with them so close as the story of it expresses v. 26. and but on the other side of the hill Maon from the top of which he might well behold them in their retreat and being so neer destruction by them and yet so safe by this act of Gods providence recalling them he might well recount it as an eminent mercy that his eye thus beheld his enemies when he was delivered from their pursuit The Fifty Fifth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David Paraphrase The fifty fifth is a mournful Psalm of Davids recounting his own distresses in the time of Absaloms rebellion and the perfidiousness of those his own principal servants and Counsellers such was Achitophel 2 Sam. 16.23 which were the chief authors of it yet confidently resorting to God for his aid and chearfully depending on it He set it to the tune of Maschil and committed it to the Praefect of his Musick to be sung to the harp c. 1. Give ear to my prayer O God and hide not thy self from my supplication Paraphrase 1. O thou which art my only refuge in all distresses be thou now pleased to hearken favourably to my requests 2. Attend unto me and hear me I mourn in my prayer and make a noise Paraphrase 2. My condition makes me very querulous and importunate O be thou pleased to consider my distress 3. Because of the voice of the enemy because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me Paraphrase 3. My son Absalom hath depraved my Government and those that are associated with him have driven me from my throne the one accuseth me as guilty of great misgovernments the other pursue me with all the malice 〈◊〉 rancour imaginable 4. My heart is sore pained within me and the terrors of death are fallen upon me Paraphrase 4. And the danger is so great and pressing that I may be allowed to tremble and quake at the appearance of it 5. Fearfulness and trembling are come upon me and horror hath
to be cast on God being the burthen of the mind only that is most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care or sollicitude But some of the Jews incline to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for a verb and then it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast or commit thy self or thy affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given to thee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Arab Interpreter is capable of this sense being the same with the Hebrew only changed ×™ into ו V. 23. Half their days In the Jewish account threescore years was the age of a man and death at any time before that was lookt upon as untimely and deemed and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision of which they made 36 degrees So that not to live out half ones days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in their style to die before thirty years old The Fifty Sixth PSALM TO the chief Musitian upon Joâ—ath Elem Rechokim Michtam of David when the Philistims took him in Gath. Paraphrase The fifty sixth Psalm was composed by David as Psalm 34. was at Adullam or some place of his flights in remembrance of his great deliverances out of the hands of Saul and in reflexion on the time when he was with the Philistims 1 Sam. 21. in which he resembleth himself to a Dove a great way from home sitting sadly and solitaâ—ily by it self It is called his jewel see note on Psal 16. a. in respect of the memorableness of the escapes which were the matter of it and he committed it to the Praefect of his Musick to be solemnly and publickly sung 1. Be mercifull unto me O God for man would swallow me up he fighting daily oppresseth me Paraphrase 1. Blessed Lord my enemy Saul is very earnest and diligent to devour me he is continually designing some mischief against me O be thou gratiously pleased to interpose thy hand of deliverance for me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most high Paraphrase 2. I am watched on every side by a multitude of envious persons who fain would get me into their snares but thou O Lord art able to disappoint them all 3. What time I am afraid I will trust in thee Paraphrase 3. When any the greatest cause of fear approacheth me I have my sure refuge on which I may repose my self thy over-ruling Providence O Lord. 4. In God I will praise his word in God I have put my trust I will not fear what man can do unto me Paraphrase 4. Thou hast promised me thy constant aid and the fidelity of that and all other thy promises is matter of glorifying and firm confidence to me and I cannot be brought to apprehend any danger from the malice of men be it never so great as long as I have this so impregnable a bulwark to secure me 5. Every day they wrest my words all their thoughts are against me for evil Paraphrase 5. My enemies I know are very diligent and industrious they do their utmost to deprave my words and actions to put the most odious interpretations upon them their plots and consultations are wholly spent to work me some mischief 6. They gather themselves together they hide themselves they mark my steps when they wait for my soul Paraphrase 6. Very busie they are in meeting and laying their heads together they manage it with all secresie as so many treacherous spies they have an evil eye upon every thing I do and fain would find occasion to insnare and ruine me 7. Shall they escape by their iniquity In thine anger cast down the people O God Paraphrase 7. Their whole confidence is in their falseness and wickedness certainly thou wilt not permit such acts to prosper finally thy patience will at length be provoked and then thou wilt suddenly subdue them and destroy them 8. Thou tellest my wandrings put my tears into thy bottle are they not in thy book Paraphrase 8. I have been long banished from my home wandring up and down in great distress my condition hath been very sad and lamentable And all this I am sure is particularly considered by thee thou knowest the days of my exile and vagrant condition thou reckonest and layest up all the tears that drop from me for thou hast a sure record a book of remembrance for all that befals me and wilt I doubt not in thy good time vindicate my cause and deliver me 9. When I cry unto thee then shall mine enemies turn back this I know for God is for me Paraphrase 9. I need no other weapons to discomfit my enemies but my prayers for of this I have all assurance that God doth espouse my cause and in his good time upon my humble and constant addresses to him he will certainly take my part and come in seasonably to my rescue 10. In God will I praise his word in the Lord will I praise his word 11. In God have I put my trust I will not be afraid what man can do unto me Paraphrase 10 11. He is my God and my Lord a God of all mercy and goodness and a Lord of all power and might The former of these hath inclined him to espouse my cause to make me most gracious promises of preservation and deliverance and the latter secures me of his strength and fidelity his ability and readiness to perform them And this is matter of all joy and comfort to me in my distress of confidence that having relied on him I shall not be forsaken by him nor fall under the malice and power of any of mine enemies 12. Thy vows are upon me O God I will render praises unto thee Paraphrase 12. I am under the greatest obligation to return my thanksgiving to thee and all the oblations of a grateful heart In this I shall be careful not to fail but sing praises to thee for ever who art thus graciously pleased to own and vindicate thy unworthy servant 13. For thou hast delivered my soul from death wilt not thou recover my feet from falling that I may walk before God in the light of the living Paraphrase 13. Thy preservations I have signally experimented several times when my very life hath eminently been in danger And these pledges of thy mercy give me assurance that thou wilt now rescue me from all my dangers and give me space and opportunities to live and serve thee and walk acceptably before thee Annotations on Psalm LVI Tit. Took him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a latitude not only to apprehend or take or hold as a prisoner but simply to have to possess to contain to have in ones power Accordingly as it is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had him in their power so if we consider the story to which it refers 1 Sam. 21. we shall find
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
And at evening let them return and let them make a noise like a dog and go round about the city Paraphrase 14. Under this judgment of Gods they shall indeed be what their own voluntary sins had made them before v. 6. the hunger of the dog shall be their plague as the ravenousness hath before been their sin 15. Let them wander up and down for meat and grudge if they be not satisfied Paraphrase 15. A beggarly and indigent and so an unsatisfied and wearisome condition shall be their lot the greatest worldly plague that can fall on any large appetites and no possessions or acquests to satisfie them 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defense and refuge in the day of my trouble Paraphrase 10. Mean while I am eternally obliged to proclaim thy power and might and withal to make my solemnest acknowledgments of thy favour and goodness to me and to make this the matter of my daily morning lauds that in my greatest distress thou hast thus delivered and secured me 17. Unto thee O my strength will I sing for God is my defense and the God of my mercy Paraphrase 17. To the therefore I thus come with all the rejoycing of an humble heart as to one that never fails to relieve when I want relief and so eminently to make good his promised bounty toward me Annotations on Psalm LIX V. 7. Belch From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scaturivit is the same word used in a metaphorical sense for pouring out words as a spring doth water and simply for speaking as Psal 78.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will utter dark sayings and Psal 19.3 night unto night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall utter a word and Prov. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare to you And so in all reason here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak with their mouths and swords are in their lips i. e. whensoever they speak or say any thing 't is some bloody matter or other and accordingly as the Chaldee retain the Hebrew word so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine loquentur they will speak and the Syriack more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of their mouth a sword in their lips V. 9. Because of his strength What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is somewhat hard to determine 'T is literally to be rendred his strength yet all the antient interpreters as now we have them render it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength saith the Chaldee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength the LXXII and the Latine fortitudinem meam And so the context may be deemed to require which joyns it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee as if it were thus to be rendred my strength will I keep or repose with or on thee taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of reposuit as it sometimes signifies for God is my defence This interpretation of the phrase is generally pitcht on by the interpreters save that the Syriack takes a greater liberty of paraphrase and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God I will glorifie thee upon the same account I suppose that Psal 8.2 for strength the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise by that yet meaning to express the true power of the phrase the reposing ones strength on God being indeed the glorifying and blessing him for all the strength one hath And should this be resolved on to be the sense the words might yet remain unchanged as our Hebrew now reads them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. Gods strength thereby meaning that strength which I have from God in which respect Gods strength and mine are all one what is mine as of the receiver is his as the donor and when it is given me yet it is not so mine as to cease to be his but still remains much more properly his than mine as being free to him to withdraw it when he will his principally and originally and in fulness and mine only derivatively imperfectly and dependently from him I am a tenant at will to be put out of possession when he pleaseth And for the seeming incongruity between his and to the it is not new but frequent in the Hebrew which oft pass from one tense and from one number and from one person to another The very next words are an example of it for after God mentioned in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee follows immediately in the third for God is my defence And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength agreeing so well with God in the end of the verse and the sense lying thus God is my defence therefore his strength will I repose on thee i. e. on God the appearance of incongruity will not be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength but rather in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee But neither is that new or strange the transition from one person to another being so very ordinary In the next verses we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mercy with the points of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mercy the chere being for the one and the chetib for the other And accordingly of the Interpreters some read the one some the other both certainly meaning the same thing the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of my grace or goodness or mercy but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my God his mercy and so the Latine but the Syriack in the middle between both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord thy grace Thus much hath been said in compliance with the rendrings of the antient Interpreters as we now read them But there is another notion of the phrase of which it is capable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength may be understood of the strength or forces of Saul sent against David to watch the house in the title of the Psalm and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred I will guard or look to or beware of or keep my self from so as to avoid the danger of this strength of his and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or with or by flying to thee i. e. to God as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my i. e. Davids refuge in the end of the verse And thus the words most probably signifie his strength I will ward or avoid or beware or take heed of at thee And if the composure seem harsh or strange it must be imputed to the poetry which consists principally in affinity of words or sounds and light variations and correspondencies observed betwixt several parts of the composure Saul sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they guarded in the sense of besieging the house in the title of the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I
the other The interlinear renders it lira the Lexicographers porca the upper and drier ground betwixt the drains or furrows And this as it is laid dry and so fitted for the receiving and giving root to the corn so it wants the benefit of showres from heaven to refresh it and so God bestows them upon it Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Jewish Arab renders the rain descends on the furrows of it Abu Walid thinks that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath here the signification of abounding encrease flourishing the Arabick nazeta which answers it in the sense of descending signifying that Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinks it all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent and so to signifie as he conceived of that a furrow but still this in R. Tanchums notion of that the mould which by making the furrow is cast up which therefore Castellio reads glebas the clods of which it is here said that God depresseth them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies makest them to descend the earth that is cast up in ridges sinks down and fills up the vacuities and so is in a fitter posture for the growing of the corn and is done by God as here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the shours of rain coming down and softening and washing it down And therefore 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou dissolvest it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be melted or dissolved All this for the preparing the soil to the due receiving and sending forth the corn and then when it is above ground 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germen that which is sprouted out from the earth and then comes the latter rain and makes that grow very prosperously and that is the meaning of the last part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou blessest that which sprouts out V. 11. Paths The clouds are here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy paths from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round circular smooth because paths are made by cart-wheels turning round upon them as the places whereon God is Poetically described to walk or to be carried as in a Chariot Psal 18.9 to 11. For to these it is that the dropping of fatness on the earth peculiarly belongs The antient Interpreters all but the Chaldee render this by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII thy fields shall be filled with fatness by the bounty of the clouds upon them and the Latine and Arabick and Aethiopick follow them but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy calves or young cattel shall be filled with grass as an effect of the bounty of the clouds V. 12. Rejoyce The phrase here applied to the hills of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall gird themselves from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinxit with gladness is to be judged of by Psal 30.2 where 't is used and applied to men It there signifies being clothed with a festival garment the girdle being that which binds the garment on us and the girdle or garment of gladness the festival garment and is figuratively used to denote Gods blessings abundantly bestowed upon him And so here by the like figure the hills being girded with gladness denotes being plentifully inricht by God or made very fruitful so as v. 13. their shouting for joy and singing imports The LXXII therefore render it very literally and very fitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hills shall be girt about with exultation and the rest of the antients accord V. 13. Pastures The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pasture Isai 30.23 signifies also a ram Isai 16.1 And so the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rams and so the Chaldee also But the elegancy is best preserved by the former notion The flocks of sheep being fitly stiled the clothing of the pasture which they keep warm and much inrich by being folded on it And with that so interpreted the analogy holds in that which follows the valleys or ploughed lands are covered with corn as the fields with sheep The Sixty Sixth PSALM TO the chief Musitian A Song or Psalm Paraphrase The sixty sixth Psalm is made up wholly of acknowledgments of Gods mercies and deliverances that of old from Aegypt v. 6. c. as an image of some other remarkable one now received at the writing of this Psalm By the Title given it in the Greek copies it appears to have been used in the Greek Church on Easter day 1. Make a joyful noise unto God all ye lands 2. Sing forth the honour of his Name make his praise glorious Paraphrase 1 2. It is the obliged duty of all the men in the world to celebrate with all joy and thanksgiving and praise the great and gracious God of heaven and earth 3. Say unto God How terrible art thou in thy works through the greatness of thy power shall thine enemies submit themselves unto thee Paraphrase 3. To proclaim the wonderful and dreadful works of his vengeance on his enemies by which even those which are most wicked are yet constreined to acknowledge and hypocritically to subject themselves to him 4. All the earth shall worship thee and shall sing unto thee they shall sing to thy name Selah 5. Come and see the works of God he is terrible in his doing toward the Children of men Paraphrase 4 5. Very marvelous things hath he done towards us the acts of his providence among men are very remarkable O let us all adore and magnifie his Name for them 6. He turned the sea into dry land they went through the flood on foot there did we rejoyce in him Paraphrase 6. When the children of Israel were according to his promise to the fathers brought out of bondage in Egypt 't was done in a miraculous manner the sea on a suddain at their approach departing before them and giving them a free passage through it but returning with violence upon the Egyptians who pursued them and were drowned with that which did them no hurt And afterward when they were to enter into the promised land by passing over Jordan at the Priests entring on the brink of the river with the Ark on their shoulders the waters stood and arose up on a heap Josh 3.16 and by other the like restraints interposed by Gods special power all the Israelites passed over on dry ground v. 17. And this certainly in both parts of it was matter of great joy to our ancestors and just occasion of magnifying his power and vengeance and mercy to us 7. He ruleth by his power for ever his eyes behold the nations let not the rebellious exalt themselves Selah Paraphrase 7. And as over the Egyptians and seven nations so hath he absolute dominion over all other nations of the world And that may be a good admonition to all obstinate impious oppressors timely to return and repent
of promise to me and all thy rich mercies I will in the solemnest manner exalt and praise thy Name O thou great and only God of heaven who hast revealed thy self to thy people 23. My lips shall greatly rejoyce when I sing unto thee and my soul which thou hast redeemed Paraphrase 23. And this shall be to me the joyfullest imployment in the world joy to my tongue that is above measure honoured by being the instrument of thy praises and joy to my very life which hath been rescued by thee from such present dangers 24. My tongue also shall talk of thy righteousness all the day long for they are confounded for they are brought unto shame that seek my hurt Paraphrase 24. And therefore being the pleasantest it shall also be the most constant imployment of my life to depraedicate thy mercy and performance of all thy gratious promises who hast secured me and disappointed and frustrated all mine enemies Annotations on Psalm LXXI V. 15. The numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit regularly signifies numbers and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers of them and Symmachus accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how to number The LXXII now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not tradings negotiationes saith the Roman Psaltery But the Latine reading literaturam makes it more probable that the more antient reading of the LXXII was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack retein the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers thereof and is not so well rendred by the Latine Scripturam The elegancy is here observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall number or recount thy righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know not the number of them they being so numerous that 't is not possible to count them V. 16. I will go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or go in signifies among many other things the administration of any publick office See Numb 27.16 17. where to go out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in before them is to govern the people and so oft elsewhere and so also of more private actions Deut. 28.6 Thou shalt be blest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy going out i. e. in all thy undertakings And thus without the addition of going out it is here used for any action of his life V. 21. Comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversus fuit doth regularly signifie shalt return so all the antient Interpreters seem to understand it and not in the notion of circuivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast returned and comforted say the LXXII and so the Latine reversus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return The Seventy Second PSALM A Psalm for Solomon Paraphrase The seventy second Psalm was composed in contemplation of Solomons succeeding David in the throne and the happy days of his reign and under that type looks forward to the days of the Messias as the Jews themselves apply it see note c. 1. Give the King thy judgments O God and thy righteousness unto the Kings son Paraphrase 1. O Lord I beseech thee to pour out upon Solomon my son who is to succeed me in the throne all the royal virtues and skill in government according to the rule which thou hast prescribed to Kings and all manner of justice and goodness in the admiration of so sublime an office 2. He shall judge thy people with righteousness and thy poor with judgment Paraphrase 2. That so he may manage this power with all indifferency and impartially relieve all that make their appeals to his tribunal 3. The mountains shall bring peace unto the people and the little hills by righteousness Paraphrase 3. And both the higher and lower Judicatures move so regularly that the whole Kingdom may be governed peaceably and justly 4. He shall judge the poor of the people he shall save the children of the needy and break in pieces the oppressor Paraphrase 4. And all innocent persons receive the benefit of his patronage and protection and all injurious invaders of others rights be severely punished by him 5. They shall fear thee as long as the Sun and Moon indure throughout all generations Paraphrase 5. Then shall his government be famed and his wisdom and happy administration be lookt on with continual reverence by all posterities and therein be a type of the Kingdom of the Messias who shall descend from him and set up his throne in mens hearts when the Jewish Kingdom shall determine and be adored and worshipped at set hours constantly every day throughout all ages 6. He shall come down like rain upon the mowed grass as showers that water the earth Paraphrase 6. Then shall he be an instrument under God of refreshment and incouragement and growth to all virtue and so shall the Messias in a most eminent manner 7. In his days shall the righteous flourish and abundance of peace so long as the Moon endureth Paraphrase 7. And as long as he reigns the nation shall be managed with all justice and peaceableness and prosperity and from him shall the Messiah arise in the time appointed by God and settle and establish a Church which shall never utterly perish till the end of the world 8. He shall have dominion also from sea to sea and from the river unto the ends of the earth Paraphrase 8. The whole Jewish nation the Kingdom of Israel and Judah both shall remain under his subjection as long as he lives see note on Psal 11. f. and so shall the bordering nations also the Philistims and Moab 〈◊〉 and Idumâ—ans and Syrians c. As for the Messias of whom he is the most eminent type he shall begin his spiritual Kingdom in Judaea and propagate it over all the world 9. They that dwell in the wilderness shall bow before him and his enemies shall lick the dust Paraphrase 9. And others more remote shall do him homage and those that oppose and make war against him shall be subdued and destroyed And so in the days of the Messias the heathen nations shall submit to the faith of Christ and they that obstinately oppose it shall be destroyed 10. The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts Paraphrase 10. And many Princes from the remotest parts of the world see note on Psal 48.6 shall send tokens of their respect and reverence to him see note c. and 1 King 10.1 Matth. 12.42 And so in like manner the Gentile nations shall receive the faith of Christ and as a praesignification thereof the Magi Mat. 2. shall bring him presents as soon as he is born 11. Yea all Kings shall fall down before him all nations shall serve him Paraphrase 11. And in suâ— the generality of the
prosperous land that where the Canaanites c. inhabited as when a vine is transplanted from a most barren to a most fruitfull soil the side of an hill c. and there as it is the manner of planters to dress and prepare the soil exactly that it may speedily and happily take root and spread and cover the ground and the boughs of it being supported with props or trees grow into a great height and â—th so didst thou fit the land for their quiet and peace and fertility and plentiful multiplying by removing the old â—nhabitants and leaving all to their injoying and accordingly they very soon prospered as into a very powerful and victorious so into a very large and numerous nation extending it self on the West to the Mediterranean sea and on the East to Euphrates 12. Why hast thou then broken down her hedges so that all they that pass by the way do pluck her 13. The boar out of the wood doth waste it and the wild beast of the field doth devour it Paraphrase 12 13. But now as when the hedge of a vineyard is broken down all passengers come freely in and gather the fruits and the rude swine and other wild beasts break in and tear and root up all that is planted there so is it with us thy protection which was our only defense being withdrawn for our sins the heathen nations round about us see note c. on Psal 83. together with the Kings of Assyria and Babylon those potent tyrants break in upon us carry away all our wealth and even root us out from our dwellings carry us as captive servants into their own lands 14. Return we beseech thee O Lord of hosts look down from heaven and behold and visit this vine 15. And the vineyard which thy right hand hath planted and the branch which thou madest strong for thy self Paraphrase 14 15. Lord in this extremity be thou pleased to interpose thy power for us to be gratiously reconciled to us and in favour to behold this poor captive people and Temple which thine especial providence hath built and supported so long the place of thy especial residence among us 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance Paraphrase 16. For since upon our provoking sins thou hast withdrawn thy mercy from us the enemies have broken in and burnt our Temple and if thou still continue thy wrath both people and Temple will be utterly consumed 17. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for thy self Paraphrase 17. We have none therefore but thee to whom we may flee for succour who art justly displeased with us Yet O Lord it is thou which hast set our King over us thy special grace and providence and thy oath made to David and his seed by which the power is vested on him though he be but a man he is yet set up and established by thee in thy stead to administer justice among us O be thou favourably pleased to deliver and rescue him out of all the calamities that are fallen upon him 18. So will not we go back from thee quicken us and we will call upon thy Name Paraphrase 18. And this shall be the greatest obligation on us from thee for ever to cleave fast to thee in the most obediential reliance Thy restoring of us shall be sure to be answered by our constant returns of prayers and praises 19. Turn us again O Lord God of hosts cause thy face to shine and we shall be saved Paraphrase 19. This therefore is the burthen of our song the sum of our reiterated request to thee that as thou hast an immense host and many legions of Angels ready prest for thy service which can the next minute perfect any the vastest enterprise to which thou shalt assign them so thou wilt at length return our captivity restore thy self to thy wonted favour and old mercies cast some beams of thy gracious countenance evidences of thy being reconciled to us and then we shall certainly be released out of all our afflictions and till then we have no humane hope of the least respite Annotations on Psalm LXXX V. 2. Before Ephraim c. What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Ephraim and why Ephraim Benjamin and Manasses and no other are here named must be learnt from the order of the Israelites march in the Wilderness Num. 2. For there next after the Ark the pledge of Gods special presence and assistance did these three tribes follow Then the Tabernacle of the congregation shall set forward c. v. 17. On the West side i. e. next behind it shall be the standard of the camp of Ephraim v. 18. and his host v. 19. And by him shall be the tribe of Manasses v. 20. and his host v. 21. then the tribe of Benjamin and his host v. 22 23. Now the returning from the captivity the desire whereof is the business of this Psalm being a parallel to the delivery from Egypt Gods leading them back stirring up himself and coming to save them is very fitly begged and described in a style resembling the former rescue There he was said to have shined forth and to have risen and come Deut. 33.2 the Lord came from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with holy myriads and here in like manner the Psalmist beseecheth him that dwelleth between the Cherubims that sure is God in the Ark to shine forth v. 1. and that before these three tribes which next followed the Ark and to stir up himself and come and save V. 5. Bread of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be best rendred bread of weeping thereby most probably signifying the bread of mourners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 9.4 of which it is there said all that eat thereof shall pollute themselves the eater was legally unclean and so separated from the congregation and so were they at that time in the captivity detained from the comforts of Gods solemn worship To which is elegantly added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears in the plural and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a treble or large measure are the drink apportioned to these meats V. 9. Preparedst room From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look to turn the face to bow down to look out to look toward any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel to sweep to cleanse to remove filth out of the way and so to prepare for the coming of any to fit or provide an house a way or path A house and room Gen. 24.31 Lev. 14.36 a way Isa 40.3 and 57.14 If this be applied to an house then 't is to sweep or cleanse and so the Interlinear here renders it scopasti thou hast swept if to a way then 't is to purge or prepare Isa 57.14
Abu Walid seems to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strengths and interprets it of strong and firm resolutions Kimchi in his roots renders it high praises The Jewish Arab expresses the whole passage by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hearts are sincere 6. Valley of Bacha From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flevit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weeping and in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from this notion of the word the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of weeping and the Vulgar Lachrymarum of tears and the Chaldee seems to follow that sense Our later interpreters here make use of the notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Mulberry-tree and the Jewish Arab telling us in a note that it is a valley in Syria Damascena yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as to say the valley of Plumb-trees so 2 Sam. v. 23. over against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mulberry-trees and so again v. 24. where the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trees The use of the word must probably be deduced from the sort of the soile where mulberry-trees grow For of them it is observable that they use to grow not in dry and waterless soils as vulgar Interpreters would fansy but peculiarly in low grounds or valleys non temere in montibus saith Pliny l. 16. c. 18. in a fat and moist soile say the Herbalists And so if that were the rendring here the passing through the mulberry valley would fitly signifie passing through a low and wet and moist place which according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by us called a weeping ground The Syriack here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will best be rendred they passed through or by or into profound weeping yet thereby meaning not tears from mens eyes so probably as waters overflowing the ground by which they past for so Job 28.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bindeth the floods from weeping is by us duly rendred from overflowing So again Job 38.16 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the same theme the Interlinear reads fletus maris the weeping of the sea It signifies most probably the waters that distill from thence as tears from the eyes and pass by secret meatus in the earth The LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spring of the sea And then by analogy with these we shall best render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the valley of weeping or the moist and weeping valley And to make or turne that into a spring so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they make it a well or turn it into a spring is by casting up earth and trenching it as the Fens with us are drained to render it a spring the water whereof having gained a regular course becomes a stream passable in the deep of winter when as here it follows the rain covers or fills the pools So those words will best be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea or though or even where the rain covers the pools The ambiguity of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have caused very various rendrings of these words But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil for teaching signifies a law-giver and so is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so from another notion of it for watering it certainly signifies rain so Joel 2.23 he will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the early and latter rain and so in proportion with the valley and the weeping or wateriness foregoing it must be thought to signifie here And so likewise as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit signifies benediction and is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing so not only the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but with the same points as here the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a pool Jud. 1.15 give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a blessing but the pool for thou hast given me a south land or dry land and so it there expresly follows give me also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springs of waters And so this well connects with the former part of this verse they shall make the mulberry-valley or weeping-valley a spring drain it and make it passable in a channel or water-course and that even after the fall of the greatest rains when the pools are swolne and fill'd highest this being the benefit of the fosse-ways forementioned v. 5. This is the most probable interpretation of the verse in perfect accord with the former and the design of the Psalm in magnifying the felicities of those that are allowed the liberty of the sacred assemblies at Jerusalem And to the same sense follows in the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall walk or proceed from valley to valley so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 King 21.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of Jezreel so in the Targum Isa 28.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of fatness or perhaps from trench to trench for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 122.7 is rendred by the Interlinear in antemurali tuo in thy trench without the wall so Lam. 2.8 Nahum 3.8 expressing the convenience of their journey through all those most suspected and naturally impassable places by the help of trenches or by means of these fosse-ways till at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Gods shall appear or be seen or beheld in Sion i. e. shall shew or reveal himself gratiously to them there or as Jehovah jire signifies Gen. 22.8 shall provide and take care of them as he will be sure to do of all faithful servants of his that address themselves to him there in his Temple or Sanctuary V. 11. Door-keeper From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 threshold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or ly at or on the threshold when one is not admitted into the house in a vile and abject condition The LXXII here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cast down in the house of God to lie as a Lazar at the door or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the antient Church which lay prostrate without the door of the Church to beseech the prayers of them that enter there being themselves unworthy to be admitted thither The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleave to the house i. e. to lie fastened to the door of the house which is not the office of the Nethinim or door-keepers that were admitted in but the condition of the vilest person that is shut out of the Temple only is admitted to lie and beg mercy at the entrance into it And this the Psalmist much prefers before any the most flourishing worldly condition of those that are kept at a greater distance from it The Eighty Fifth PSALM
〈◊〉 〈◊〉 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
reade but these viz. three Psalms to thank the Lord into the hands of Asaph and his brethren The first of these Psalms is the 105. recited there in the first thirteen verses the second Psal 96. the last is that which we have before us And as the first begins v. 8. the second v. 23. so doth this third follow v. 34. Give thanks unto the Lord for he is good for his mercy endureth for ever and then as in a breviate v. 35 36. the two last verses of it and so 't is evident the Alleluja in the front was not used but left out as being no part but onely the title of the Psalm which by the way teacheth us that in the offices of the Church the titles of the Psalms were not wont to be used in the Jewish Church but designed for other purposes either to signifie the Authour or Occasion or Matter or Kind of the Psalm This being thus cleared of this present Psalm will be in all reason applicable to all those other Psalms which have this form of Alleluja Praise the Lord in the front of them as the Title in every of them and not any part of the Psalm V. 7. At the Sea For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascending but that not very fit to be accorded to the context which speaks of their murmuring at the red sea into which they could not with any propriety be said to ascend And yet herein the Latin and Arabick follow them though they do also truly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mare ascendentes in mare mare rubrum ascending into the sea the red sea But the Syriack departs from them as the Chaldee and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the waters V. 13. They soon forgat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth questionless signifie making haste and if here it did so there is no necessity it should be joyned with the following verb and signifie adverbially for all the ancient Interpreters reade it as a verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made haste say the LXXII citò fecerunt they did suddenly the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack both used for making haste from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in commotion and perturbation And so the sense will best bear they made haste i. e. took it ill that they were not presently brought into the plenty they were promised so after this we see Numb 20.5 that this was their form of expostulation with Moses Wherefore have ye made us to come up out of Aegypt to bring us to this evil place it is no place of seed or figgs or vines or pomegranates the plenty promised them in Canaan and then thus to make haste was to be impatient to stay God's time of giving them this inheritance but because they had it not streight wishing themselves back again in Aegypt And this well agrees to the context they made haste they forgat his works they waited not for his counsel making an opposition betwixt the first and the two last of these they made haste i. e. weighed not considered not what God's purposes or promises concerning them were could not attend the performance of God's promise in his own time went on passionately in pursuit of their plenty which they lookt for and as soon as they descried any difficulty want of water a desart place concluded presently that they were betrayed and should be utterly undone and lost neither remembring what God had formerly done for them by interposition of his power nor waiting with patience till God's time or till concerning their present exigence he should make known his purposes to them This is very agreeable to the notion of this word in Kal for making haste and in Niphal applied to the mind for doing all things rashly inconsiderately praecipitously and so foolishly So Job 5.13 the counsel of the froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hasty inconsiderate we render it is carried headlong So Hab. 1.6 the Chaldeans are called a bitter nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passionate inconsiderate And so for that other passion of fear most opposite to faith or trust in God in which sense that is most true Isa 28.16 he that believeth will not make haste 't is used Isa 35.4 say unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasty or praecipitous in heart i. e. those which because they had not presently what they hoped feared they should never have it for so it follows be strong have some constancy of mind fear not And this seems to be the full importance of the word here their passionate fear and distrust of God's promises because they were not instantly performed made them hasty praecipitous inconsiderate and in that fit of passion they forgat his works V. 15. Leanness For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maciem leanness the LXXII are deemed by some to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure or desire because they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity as if that were set to signifie as much as they could or did desire and this not disagreeable to the story which mentions it in this style Exod. 16.8 The Lord shall give you in the evening flesh to eat and in the morning bread to the full and Psal 78.25 he sent them meat to the full and v. 29. they ate and were well filled for he gave them their own desire they were not estranged from their lusts In this rendring of the LXXII the Syriack and Latin c. agree the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latin saturitatem saturity And without changing the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into any other this probable account may be given of their rendring 'T is known in Physick that upon the ingestion of meats in their quality unwholsome or of two much of those which are healthfull Nature with much violence seeks to discharge it self by the several evacuations upon which follows a suddain and almost incredible dejection of strength and falling away in flesh To this the story Num. 11.20 seems to refer where 't is said that the Quails should come out at their nostrils for that is a symptome not unusual in violent vomitings such as accompany great and dangerous surfeits so that the plague which then befell the Israelites seems to be that affection which Physicians name cholera and is then properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity or surfeit by the LXXII and those translators that follow or accord with them and so not very unfitly set to express that emaciation which was an effect of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or saturity But the Chaldee render it more to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leanness The passage visibly belongs to the immediate consequents in the story of Quails set
60. v. 5 6 7 8 9 10 11 12. and i◠a solemn commemoration of God's mercies to David in the victories obtained by him over his enemies round about particularly at the taking of Rabba 2 Sam. 12.29 together with a prayer for continuance of all God's mercies 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harp I my self will awake early Paraphrase 1 2. Blessed Lord how am I ingaged to bless and praise thy holy name to imploy my tongue and all the instruments of musick and every faculty of my soul in commemorating thy goodness and signal mercies to me This is the least that can be deemed incumbent on me and this I shall most readily heartily and chearfully perform see Psal 57.7 8. 3. I will praise thee O Lord among the people and I will sing praises to thee among the nations Paraphrase 3. And 't is not fit that so great dignations should be acknowledged in the closet or privacy onely 't is most decent that our tribute of praise for them should be in the midst of the assembly with the greatest possible solemnity calling all others to take part in so important an office Psal 57.9 4. For thy mercy is great above the heavens and thy truth reacheth unto the clouds Paraphrase 4. For thy mercy and fidelity have been magnified toward me in a most eminent manner and are each of them infinitely great see Psal 57.10 5. Be thou exalted O God above the heavens and thy glory above all the earth Paraphrase 5. For which therefore blessed be for ever thy glorious majesty in the highest degree that is possible for us finite and infirm creatures see Psal 57.11 6. That thy beloved may be delivered save with thy right hand and answer me Paraphrase 6. Who have received such signal assistances from thee evidences of thy special favour and interposition of thine own right hand in return and answer to the prayers which we have addrest to thee See Psal 60.5 7. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of my head Judah is my lawgiver Paraphrase 7 8. God made me a most sure promise which he hath now most signally performed and so given me matter of all triumph and rejoycing and thanksgiving that I am not onely fully and quietly possest of all the kingdom both of Israel and Judah and delivered from the assaults which were made against me by my malicious neighbours see Psal 60.6 7. note d. 9. Moab is my washpot over Edom will I cast out my shooe over Phililistia will I triumph Paraphrase 9. But even that they that thus assaulted me are themselves brought down in subjection to me by name the Moabites the Idumaeans and the Philistims see Psal 60.8 and note d. 10. Who will bring me into the strong city who will lead me into Edom Paraphrase 10. And now let the Ammonites cast us in the teeth reproach us as if we should doe nothing of all this as if their cities were impregnable or our armies utterly unsufficient to vanquish and subdue them 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts Paraphrase 11. That God which for our sins had formerly withdrawn his assistance and so long we must needs be improsperous having no means left to accomplish any victories hath now been graciously pleased to return to us and assist us and manage the whole business for us to give us this last victory over the Regal City and King of the Ammonites and so to testifie by this happy success his signal presence with us 12. Give us help from trouble for vain is the help of man Paraphrase 12. To him therefore alone is our resort in the greatest distress from him must come the relief or we shall be lost all other assistances beside that of heaven being utterly unsufficient see Psal 60.11 13. Through God we shall doe valiantly for it is he that shall tread down our enemies Paraphrase 13. If he interpose his power on our side no enemy shall be able to stand before us It is he and not any strength of ours that shall work all our victories for us see Psal 60.12 And on this we will confidently depend through his goodness and mercy to us Annotations on Psal CVIII V. 4. Above the heavens Among the few variations which are made in this Psalm from the several parcels of Psal 57. and 60. of which it is composed it may be observed that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heavens Psal 57.10 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the heavens which being designed as an expression to set out the greatness of the extent of God's mercies First it doth that very perfectly and signifies the infiniteness of it not onely above the heavens but from thence continuedly down to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above to the lowest and meanest of us and to all betwixt and Secondly it confirms our rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both there and here not clouds but skyes meaning the bodies of the heavens those pure aethereal orbs where the Sun and Moon and Stars are see note on Psal 57. c. for taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the celestial bodies these two phrases will perfectly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the lower of them the aiery regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or the higher of them the celestial orbs onely with this difference that the former phrase notes the descent from thence hither not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above and the latter the ascent from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or as far as to that the former notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depth the latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height of it V. 9. Will I triumph Here is another variation betwixt this Psalm and the copy whence 't is transscribed Psal 60.8 Here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Philistims I will shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will jubulate saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will cry or make a noise give a shout saith the Syriack but the LXXII by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims are subjected unto me the full intimation of that shouting over them But Psal 60.8 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that place we have already shewed see Psal 60. note c. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred over me but simply over viz. joyned with that which next follows over the Philistims and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou was to be applied either as speaking to himself
lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the praiâ—â—ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to
The author of Historia Scholastica mentions it as a Tradition that at the building of the second Temple there was a particular stone of which that was literally true which is here parabolically rehearsed viz. that it had the hap to be often taken up by the builders and as oft rejected and at last was found to be perfectly fit for the most honourable place that of the chief corner-stone which coupled the sides of the walls together the extraordinariness whereof occasioned the speech here following This is of the Lord and it is marvellous in our eyes If there were indeed any such tradition of the Jews as he reporteth and truth in the tradition it were necessary to resolve that this Psalm was made at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication and consecration of the second Temple or on some like occasion after that But although these two verses thus historically interpreted might incline to that date of it and then the gates of righteousness v. 19. would well refer to the gate of the second Atrium the publick solemn way into the Temple by which the Jews and Proselytes of righteousness entred the Proselytes of the gates entring onely the first court yet the rest of the Psalm is not so agreeable thereto being much more applicable to David in respect of the difficulties which he had overcome in his way to the Kingdom And accordingly the Chaldee interpret all the verses to the end expresly of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The builders despised the youth which was among the sons of Jessai and he deserved to be constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King and Ruler This hath been from the Lord said the builders this is wonderfull in our eyes said the sons of Jessai The Lord made this day said the builders let us rejoyce and be glad in it said the sons of Jessai We pray thee O Lord bestow salvation now said the builders we pray thee O Lord prosper us now said the sons of Jessai Blessed is he which cometh in the name of the word of the Lord said the builders let them bless you from the house of the sanctuary of the Lord said David The Lord our God hath shined on us said the tribes of the house of Judah Bind the young lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin absurdly renders it puerum for a sacrifice of solemnity with chains till you have sacrificed him and poured out his blood upon the horns of the altar said Samuel the Prophet Thou art my God I will confess before thee thou art my God I will praise thee said David Samuel answered and said Praise ye all ye congregation of Israel confess before the Lord that he his good that his mercy endureth for ever This makes it not unreasonable to resolve that the whole Psalm belongs to David and that it was composed either by him or by some other in commemoration of his exaltation to and full possession of the Kingdom which being from a very low condition and other the like circumstances of improbability it was very fitly resembled by this of the stone which the builders refused c. whether that were a story of any real passage or whether onely an emblem and parabolical expression of what was here done and both that emblem and this real exaltation of David a most lively type of the humiliation and exaltation of the Messiah and his ascension and taking possession of heaven and so is made use of Matt. 21.42 Mar. 12.10 Luk. 21.17 Act. 4.11 Eph. 2.20 1 Pet. 2.4 and by way of Prophecy Isa 28.16 And to him it belongs more eminently and more compleatly than to David's person it could the tribes of Israel and Judah being not divided before and so not united by David whereas Christ of Jew and Gentile made one Church and so was most literally the chief corner-stone that coupled the walls and knit the building together which cannot so literally be affirmed of David Of this we have the confession of the Jews themselves Sol. Jarchi on Mich. v. 2. saith Out of Bethlehem shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the son of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so be the Psalmist saith the stone which the builders refused c. And so v. 15. the voice of joy c. Kimchi and Jarchi refer to the days of the Messiah as from the stones of Israel Gen. 29.24 they fetch their dream of their suffering Messias Ben Joseph or Ben Ephraim V. 27. Sacrifice The Hebrew word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily used for a festival but sometimes by metonymie signifies the sacrifice used at such times So Exod. 23.18 the fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of my feast but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my festival sacrifice saith the Chaldee So Isa 29.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behead or kill the sacrifices So Amos v. 21. where we reade I hate I despise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is most probably to be rendred your sacrifices for as what follows I will not smell in your solemn assemblies must be understood of the smoak of their sacrifice or their incense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation saith the Chaldee and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices and not of the days or assemblies themselves so the insuing verse is express Though you offer me burnt-offerings and meat-offerings I will not accept them So Mal. 2.3 the dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all probability of their sacrifices And thus have the Chaldee rendred it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young lamb for a festival sacrifice Of this 't is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bind it with cords as the sacrifice is wont to be when 't is killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the horns of the altar i. e. after 't is bound kill it and doe all other things preparatory to the offering it up till at last you lay it upon the altar and sprinkle the blood on the horns of it So Kimchi and Jarchi literally expound this of bringing the sacrifice bound till he came to the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Jewish Arab will have it signifie the continuance or being instant in sacrificing or bringing sacrifices The horns of the altar were on every corner of it Exod. 27.1 and so by sprinkling the blood on the horns of the altar was perhaps meant the sprinkling it round about so we know the appointment was Exod. 29.15 16. Thou shalt take the ram and thou shalt take his blood and sprinkle it round about upon the altar so Lev. 1.5 they shall sprinkle the blood round about upon the altar Or else sprinkling it on the horns was the shorter way see Lev. 4.7 18. and c. 8.15 and c. 9.9 and 16.18 and was by interpretation the sprinkling it round about every horn representing the side next that corner But for binding the sacrifice to the horns of the altar whilst it was killed we
〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose of mine enemies repress and turn them which way thou pleasest The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the common use of the word signifies in our English usual expression in spite of the nose of mine enemies V. 8. Perfect that which concerneth me The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perform for me so Psal 57.2 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which performeth for me The Chaldee here express it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord shall repay evil to them for me and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord thou shalt repay or retribute in my stead and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will possibly bear being interpretable either to a good or ill sense but here by the context inclined to the ill sense punishing the enemies foregoing as in that other place Psal 57.2 't is by the LXXII rendred in a good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good to him But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to slacken or let go either what we hold in our hand or are in pursuit of makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to have its primary notion of perfecting performing or making good according to that frequent form of prayer that God will perfect the work of mercy begun or taken in hand by him Abu Walid explains it by shall perfect or complete his goodness on or towards me and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on me or towards me The Hundred and Thirty Ninth PSALM To the chief Musician a Psalm of David The hundred thirty ninth is the acknowledgment of God in that great attribute of his of being the searcher of hearts and consequently an appeal to him as the witness of his sincerity and the avenger of him against his enemies It was composed by David it appears not on what particular occasion and commended to the Prefect of his Musick O Lord thou hast searched me and known me 2. Thou knowest my down-sitting and mine up-rising thou understandest my thoughts afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O Lord thou knowest it altogether 5. Thou hast beset me behind and before and laid thine hand upon me Paraphrase 1 2 3 4 5. Blessed Lord thou hast the perfect inspection and knowledge of me of all my designs and undertakings of the beginnings and ends of my actions of all the traverses of our lives Deut. 6.7 and even of my very thoughts A long time before my deeds discover them to men they are all naked and bare to thine all-seeing eye in heaven Thou hast ways of discovering and discerning the bent and inclination of my heart not onely as men have by words and actions but by immediate inspection into the heart being so close and present to me in every the least motion of that that a man can no more escape or march undiscovered out of a city the most closely besieged when the galleries are prepared and the assailant just ready to enter than a thought can arise in my heart which is not perfectly discerned by thee who art nearer and more intrinsick to me than my very soul See Heb. 4.13 6. Such knowledge is too wonderfull for me it is high I cannot attain unto it 7. Whither shall I go from thy spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thy hand lead me and thy right hand shall hold me 11. If I say the darkness shall cover me then the night shall be light about me 12. Yea the darkness hideth not from thee but the night shineth as the day the darkness and the light are both alike to thee Paraphrase 6 7 8 9 10 11 12. This is an admirable power or vertue a most divine excellence of thine such as I am no way able to deal with or resist There is no means imaginable for me or any mortal to escape the reach of thy most penetrating eye to secure our selves from thy all-seeing presence neither could an ascent to heaven nor descent to the state of the dead that which hath its denomination from being invisible nay though we were able to fly as swift as light which of an instant overruns the whole horizon and carries day to the most distant regions the utmost parts of the world those beyond the Ocean whither it is thought there is no passage can stand us in any stead toward the concealing us from thy sight and judgments The darkest night the closest and most artificious recess the subtilest disguises and hypocrisies are all naked and bare and discernible before thee and as much so as any the most open scandalous sins which are committed before the sun or on the house top 13. For thou hast possessed my reins thou hast covered me in my mothers womb Paraphrase 13. My very affections and inclinations the original bents and pronenesses of my nature are within thy reach my fabrick and formation in the very womb of my mother being a work of thine 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well Paraphrase 14. And that work I must confess a strange and prodigious work so that if I look no farther than mine own original and formation I cannot but acknowledge thee a God of stupendious operations 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth 16. Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there were none of them Paraphrase 15 16. But even then when in the womb of my mother that place which no mortal eye can look into my body was most secretly wrought and all the art used that is imaginable to adorn it with the most various imbroidery from the first being of that mass through all the changes that daily and hourly and minutely were made till at length it came to a perfect formation with all the parts which it brings into the world with it thy all-seeing eye long before even from all eternity exactly discerned every the least change or variety which happened all that while and thy book of register still retains them not one the least circumstance being omitted 17. How precious also are thy thoughts unto me O God! how great
glorifying thee 6. For who in the heaven can be compared unto the Lord who among the sons of the mighty can be likened unto the Lord Paraphrase 6. For though they be glorious creatures and instruments and ministers of God yet there is no least comparison between all the power and operations of all those and that which is performed by God in these his admirable dispensations toward his people which therefore are to be lookt on with amazement and highest degree of reverence and adoration by all those glorious creatures which attend him 7. God is greatly to be feared in the assembly of his saints and to be had in reverence of all them that are about him 8. O Lord God of hosts who is a strong Lord like unto thee or to thy faithfulness round about thee Paraphrase 8. Thou art the Lord and only supreme commander of all those Armies of Angels and as thou art armed with power above all those so art thou guarded with fidelity by the former thou canst and by the latter thou wilt certainly perform all that thou hast covenanted with us 9. Thou rulest the raging of the Sea when the waves thereof arise thou stillest them Paraphrase 9. Thy power is sufficient to bring down and tame the proudest and most tumultuous element the very Ocean it self when it is most boysterous is immediately quiet at thy command 10. Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong arme Paraphrase 10. By this means as once thou gavest thy people the children of Israel a passage out of Aegypt through the channel of the Red Sea so didst thou return the Sea upon Pharaoh and the Aegyptians the tyrannizing enemies of thy people destroyedst him there as discernibly and illustriously as if thou hadst slain him with a Sword and together with him by thine own immediate interposition didst then overwhelme and drown the Aegyptians 11. The heavens are thine the earth also is thine as for the world and the fulness thereof thou hast founded them Paraphrase 11. Thou art the only creator of the whole world and all that therein is thou gavest it that stable firm being that it hath so that the sea though much higher than the rest of the Globe doth not yet drown the earth And as in the Creation all was ordered by thy command so hast thou still the only right of power and dominion over all in the administration of things 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name Paraphrase 12. All the regions of all the quarters of the earth as the Northern and Southern so the Western and Eastern coasts are created by thy power and protected and supported by it and accordingly are obliged to bless thy providence for all the least good that they enjoy 13. Thou hast a mighty arme strong is thy hand and high is thy right hand Paraphrase 13. Thy power is far removed above all the oppositions and resistances in nature whatsoever thou wilt thou art perfectly able to do and thy providential power of mercy of delivering and obliging is above all the other works of it eminently observable 14. Justice and judgment are the habitation of thy throne mercy and truth shall go before thy face Paraphrase 14. Whatsoever thou doest thy mercy and pity is discernible in it and so is thy justice and fidelity also Thou makest promises of abundant mercy to thy servants and never fallest to perform them 15. Blessed is the people that know the joyful sound they shall walk O Lord in the light of thy countenance Paraphrase 15. And 't is no small degree of bliss to be thus honoured by God as the people of Israel is to receive such stupendious mercies from him and to be taught the way of praising and acknowledging his mercies so as will be acceptable to him such as they are secured of Gods continual favour if they be not stupidly wanting to themselves there being no more required of them than humbly to beg and qualifie themselves to receive his mercies and then thankfully to acknowledge and being secured of this they can want nothing to live most comfortably and pleasurably Psal 135.3 16. In thy name shall they rejoyce all the day and in thy righteousness shall they be exalted Paraphrase 16. Two soveraign benefits shall they enjoy hereby 1. a continual delight and joy that they are favoured by thee which they shall as delightfully express in singing continual praises to thee and this very communion with God a confidence of Gods kindness and a perpetual blessing him for it is of all others the most pleasurable way of living a paradise or antepast of heaven here 2. the natural consequent of Gods favour and mercy his raising them up out of the most low and dejected state see v. 17. to the greatest height of dignity 17. For thou art the glory of their strength and in thy favour shall our horn be exalted Paraphrase 17. For though such men have no solid strength of their own yet by additions they receive from thee they may confidently attempt any thing and depend on thee for the performance And that gives us thy servants by thy continued favour and kindness to us an humble assurance that thou wilt raise us out of our present dejection v. 38. c. to an high degree of power and dignity see Luk. 1. note n. 18. For the Lord is our defence and the holy one of Israel is our King Paraphrase 18 The ground of our assurance being only this that the supreme God of heaven and earth he that hath made and performed such wonderful promises to this people of Israel and by his own special providence appointed David to be King over us by this owning us peculiarly as his own Kingdom is he that undertakes to shield and secure us from all dangers 19. Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oyle have I anointed him Paraphrase 19 20. One special act of his goodness to us it was that appearing in vision to Samuel the good Prophet he told him who it was that he had chosen to be King in Saul's stead to rule and defend his people a person of eminent vertues and though mean in the eyes of men an approved faithful servant of his herein an eminent type of Christ the fountain of all good to mankind 21. With whom mine hand shall be established mine arme also shall strengthen him Paraphrase 21. To him God promised to be always present and ready at hand to assist and preserve and secure him in all his undertakings 22. The enemy shall not exact upon him nor the son of wickedness afflict him Paraphrase 22. To protect him from the stratagems