applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
failing which if thou shouldest proceed with us in thy just severity would render us uncapable of thy absolution 4. But there is forgiveness with thee that thou mayest be feared Paraphrase 4. But thou art a God of grace and mercy which allowest place of repentance to those that have offended and wilt allow pardon to the penitent Were it not for this we were all in an hopeless desperate condition and that utter desperation of mercy would ingage us for ever in our course of sin without any thought of returning or repenting But being by thy mercy respited and by thy gracious call invited and by the attraction of thy spirit if we do not resist effectually drawn to repentance and assured of thy acceptance if we come here is a full concurrence of all arguments and motives and aids to bring us and oblige and ingage us to it 5. I wait for the Lord my soul doth wait and in his word do I hope Paraphrase 5. In thee therefore my hope and full trust is repoposed thy mercies and gracious promises are the onely anchor and support of my soul 6. My soul waiteth for the Lord more than they that watch for the morning I say more than they which watch for the morning Paraphrase 6. To thee I daily betake my self early in the morning at the time that the Priests offer their morning-sacrifice in the temple I constantly address my prayers and my very soul before thee 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption 8. And he shall redeem Israel from all his iniquities Paraphrase 7 8. And the same is the duty of all true Israelites let all such apply themselves diligently and constantly to God as to a God of mercy and pardon and propitiation that will be reconciled to all truly penitent faithfull servants of his not imputing to them their frailty and sins of infirmity if they be guilty of no other nay nor their grosser sins knowingly and deliberately committed if they be retracted and forsaken by confession contrition and renovation of mind and their pardon humbly sued out by constant prayer For as a remedy for all such the blood of the Messias was most sufficient and that decreed and designed by God to all the world for the obtaining of actual redemption and pardon and restitution to his favour as of captive Israelites to their countrey and temple upon their sincere change and reformation Annotations on Psal CXXX V. 4. Feared For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared our copies of the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy names sake and that joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have waited for thee O Lord following But the Hebrew no way inclining to that reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and the Latin which most commonly follows the LXXII reading propter legem tuam sustinui te Domine for thy law I have waited for thee and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read without points being easily mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law in all probability the original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy laws not for thy names sake But this as it is evident by a double mistake one in the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other whether in the Latin only or in the LXXII also 't is uncertain by taking that word from the end of the former and joyning it to the latter period But without either of these the Hebrew reading is very current But so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft to be rendred there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII propitiation with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared by the fear of God signifying obedience to his laws to which his pardoning of the frailties and slips of our lives invites and draws us when a desperation of all mercy for such would certainly avert us from it V. 6. More than they that watch for the morning This verse is very perspicuous in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally my soul to the Lord where is an Ellipsis necessarily to be supplied by riseth or cometh or hasteneth or the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers or warders or guard in the morning i. e. as early from that time that they come or hasten to their watches then follows again repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guard or watchers in the morning which repetition in Hebrew Dialect signifies the daily several watchers of every morning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man i. e. every man one after another the Hebrews wanting forms of distribution see note on Mar. 6. e. And so this is the full importance of the verse The guards every morning that hasten to their watches are not yet earlier than I in my daily addresses to God What these watchers or guards of the morning are the Chaldee hath best exprest they that observe the morning watches say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may offer the morning oblation i. e. the Priests which in their turns officiated or rather some officers of theirs which were peculiarly appointed from a tower to expect the first appearance of break of day the manner of which is at large described in the Talmud Cod. Joma The Chaldee for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just to the same sense which yet their Latin render plusquam observantes more than they that observe But the words do not so import nor could it truly be said that he waited or observed his offices more than the Priests or guards in the Temple did who never mist the performing of their daily offices there The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the morning watch till night by the addition of till night thinking to supply what was wanting and to the term from which he began his watch adding the term to which he continued it hereby evidencing their understanding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of from And so the Syriack do also who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watches of the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and untill the morning watch i. e. from one morning watch unto another Whereby they rightly render the former part but observe not the elegancy in the repetition but suppose the preposition ל to to be there wanting which they thus supply But the interpretation we have given is most agreeable both to the sense which is to express his daily constant earliness in the service of God equal to that of the Priests in the Temple every morning of every day and to the Hebrew idiome also Of these watches somewhat hath been said note on Psal 119. hh Yet in this place it will not be amiss
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
womb opens and they bring forth presently This seems to be the meaning of the LXXII also that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparing the binds viz. to bring forth This is here set poetically to express the great consternation that the Moabites and Edomites intimated in the former verse were in V. 10. The floud That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither signifies a floud of waters or deluge that layes all wast is certain Such was that in Noahs time vulgarly and by way of eminence thus stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge and of that the Chaldee understands this place God say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgment and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall make the deluge to be inhabited or make the world habitable after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge saith the Syriack restrained it saith the Arabick rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit And thus it may properly be understood here the only place where the word is used save in the story of Noah as reflecting on the great judgments of God on the old heathen sinful world which he still continues although not in the same way of execution upon the heathen Princes Davids and his enemies But it is also possible that as waters and many waters signifie no more then the clouds see note c. so here the floud which is still but a multitude of waters may be taken for those waters above the firmament the clouds or watery meteors which when they were let loose upon the old world the windows of heaven were said to be opened But these withall very fit poetically to signifie the armies of David and Gods enemies which also if not represt lay wast as a flood and come in like a deluge So a flood of mighty waters signifies Isa 28.2 and the enemies coming in like a flood Isa 59.19 See Jer. 46.7 8. and 47.2 Dan. 9.26 and 11.22 Am. 9.5 Nah. 1.8 And in the like though nor the same style David speaks of his enemies Psal 6◠2 and Psal 124.4 And then Gods sitting on them will be his judging and executing punishments upon them i. e. these heathen people here formerly mentioned The Thirtieth PSALM A Psalm and song at the dedication of the house of David Paraphrase The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house the building whereof is mentioned 2 Sam. 5.11 soon after the end of his war with Sauls house and his being anointed King over Israel and is the commemoration of his own great troubles and dangers and Gods rich mercy in delivering him out of them 1. I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Paraphrase 1. I will magnifie thy mercy O Lord who hast restored me peaceably to the throne out of a very low and well-nigh lost condition When I was made like water spilt upon the earth and not only so but as such water again sunk into the pit v. 3. thou wert then pleased as it were to let down the pitcher into that pit and from those many waters that there are lost to recover and gather up one who could not deserve to be esteemed as a drop of the bucket and so to lift me and to draw me out of that pit to enable me to overcome all difficulties and not suffer mine enemies to prevail against me who would have triumpht abundantly if thou hadst not rescued and delivered me out of their hands 2. O Lord my God I cryed unto thee and thou hast healed me Paraphrase 2. When I was in distress I addrest my prayers to thee and thou gavest me release 3. O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit Paraphrase 3. It was thy continued aid and protection that still supported me without which I had certainly been destroyed 4. Sing unto the Lord O ye Saints of his and give thanks for the remembrance of his holiness Paraphrase 4. O let this be matter of rejoycing and blessing God to all pious men let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him 5. For his anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning Paraphrase 5. When he chastiseth his servans for their sins this endureth but for a small time but the effects of his favour never have any end he exerciseth them with sadness and light affliction for some small space but then presently follow solid and durable joys 6. And in my prosperity I said I shall never be moved 7. Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Paraphrase 6 7. When Saul was dead and I was crowned both over Judah and Israel in Hebron and the Ark the pledge of Gods presence and powerful assistance placed and setled in the hill of Sion I deemed my quiet and prosperity so compleat that I needed not to fear removing out of it Gods special favour to me had exalted me to the throne and as I thought now secured me in it But he was pleased for some time to withhold my rest For as after my first crowning I was seven years together exercised by enemies of the house of Saul 2 Sam. 5.5 so after this second other troubles assaulted me thereby to instruct me by what tenure it was that I held my security meerly by his continued favour and mercy toward me 8. I cryed to thee O Lord and unto the Lord I made supplication 9. What profit is there in my blood when I go down into the pit shall the dust praise thee shall it declare thy truth Paraphrase 8 9. In this estate I made my moan to God and besought him that he would not give me up to the malice of mine enemies to be destroyed and slaughtered by them but magnifie in me at once his mercy and his fidelity the one in preserving my life and restoring me to peace the other in performing those promises which would seem to have been frustrated by my death 10. Hear O Lord and have mercy on me Lord be thou mine helper Paraphrase 10. And to that end that he would now seasonably interpose his hand for my assistance 11. Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladness Paraphrase 11. 〈◊〉 at length my 〈…〉 been heard and all my sorrow and affliction exchanged for joy and a most prosperous condition and establishment in the Kingdom 2 Sam. 5.12 which is now the more glorious by comparison with my former sadness 12. To the end that
and mercy will be his upholder he will smooth and soften all that befalls him and make it cheerfully supportable 4. I said Lord be merciful unto me heal my soul for I have sinned against thee Paraphrase 4. Upon this account I have all confidence to address my prayers to God in time of my distress This duty of mercifulness being one that as he prescribes so he eminently exemplifies to us by his own practice Luk. 6.36 To him therefore I make my address for mercy of the highest and most valuable sort his balsam to my wounded soul his free pardon for my sins which have justly deserved all the calamities that can fall upon me 5. Mine enemies speak evil of me When shall he dye and his name perish Paraphrase 5. My enemies are very malicious against me very industriously diligent to seek my ruine 6. And if he come to see me he speaketh vanity his heart gathereth iniquity to it self when he goeth abroad he telleth it Paraphrase 6. When they are in my presence they speak flatteringly and deceitfully meanwhile they plot and project mischief against me and discourse it abroad wherever they have opportunity 7. All that hate me whisper together against me against me do they devise my hurt Paraphrase 7. All mine enemies conspire together secretly and joyn their mischievous indeavours to do me what hurt they can 8. An evil disease say they cleaveth fast unto him and now that he lieth he shall rise up no more Paraphrase 8. They are confident their calumnies shall mischief me and that I shall never recover or deliver my self out of this pertinacious ruine which now they have by their slanders contriv'd against me 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Paraphrase 9. And in this not only my known profest enemies have joyned against me but one particularly that profest the greatest kindness to me a servant in whom I reposed trust and that lived by my service Achitophel probably one of Davids Counsellors 2 Sam. 16.23 hath most insidiously and perfidiously set himself against me And herein was David a Type of Christ betrayed by his own Disciple that was in a special manner intrusted by him Joh. 13.19 10. But thou O Lord be mercifull unto me and raise me up that I may requite them Paraphrase 10. But do thou O Lord preserve me from their mischievous purposes restore me to my throne in safety and I shall chastise this their wickedness 11. By this I know thou favourest me because my enemy doth not triumph over me Paraphrase 11. As yet my adversaries have not been able to prevail against me as fain they would and thereby I discern thy watchful providence over me which alone hath disappointed them 12. And as for me thou upholdest me in mine integrity and settest me before thy face for ever Paraphrase 12. Thou hast undertaken the patronage of my cause and not suffered me to perish in mine innocence but rescued me out of their hands and reserved me for thy service 13. Blessed be the Lord God of Israel from everlasting to everlasting Amen and Amen Paraphrase 13. And for this and all other his mercies his glorious majesty be now and ever magnified by me and all the congregation of those that profess his service Annotations on Psal XLI V. 8. An evil disease What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some difficulty The Antient Interpreters generally render it a perverse or mischievous or wicked word the Chaldee a perverse word the Syriack a word of iniquity the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine iniquum verbum a wicked word the Arabick words contrary to the law And so in all probability it is set to signifie a great slander or calumny that as men of Belial are slanderous persons so the speech of Belial shall signifie a slanderous speech And this is said to cleave to him on whom it is fastened it being the nature of calumnies when strongly affixt on any to cleave fast and leave some evil mark behind them Calumniare fortiter aliquid haerebit 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie a plague or pestilence but there is no cause of rendering it so here The consequents of now that he lyeth he shall rise up no more are but a proverbial phrase among the Hebrews applicable to any sort of ruine as well as that which comes by disease the Calumniator may destroy and ruine as well as the pestilence and from him was Davids danger most frequently and not from a pestilential disease V. 13. Blessed This form of benediction here and the like at the end of every Book of the Psalms is by the Jews said to be affixt by the Compiler of the Book who having finisht it praises God So saith Aben-Ezra on Psal 89.52 and gives for instance the perpetual custom of their writers of closing with some comprecation That which will make this more to be heeded is that all the several books end in this manner see note on Title of Psalms Nor will it be more strange to say that Ezra or whosoever composed the books of Psalms in this form and division added their conclusions to them then 't is to say that the end of the last chapter of Deuteronomy was affixt to the Pentateuch by the Sanhedrim or the Four and Twentieth verse of the One and Twentieth of St. John by the Church of Ephesus see note c. on that Chapter 'T is sure that the Psalter was antiently received in this division Jerome in his Epistle to Marcella recounting the Hagiographa says Primus liber incipâ— Ã Job Secundus à Davide quem quinque incisionibus uno Psalmorum volumine comprehendunt The first begins from Job the second from David which they comprize in five divisions as one volume of Psalms So Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews divided the Psalter into five Books so that it is another Pentateuch And then they that thus distributed it may reasonably be thought to have afforded every book those solemnities of conclusive benedictions which we find they have and which are so perfectly agreeable to the subjects of each book laâ—ding and praising God The end of the First BOOK THE SECOND BOOK OF PSALMS The Forty Second PSALM TO the chief Musitian Maschil for the sons of Corah Paraphrase The Forty Second is the first of the second Book of Psalms in the Hebrew partition of them which second Book reaches to the end of Psalm LXXII and contains one and thirty Psalms It was composed in time of his distress in his flight from Absalom and is chiefly spent in bemoaning his detention from Sion the place of Gods solemn worship and was set by him to the tune known by the name of Maschil see note on Psal 32. a. and committed to the Praefect of his Musick to be sung by the Posterity of Corch
Potentates of the world and all the people thereof shall acknowledge and magnifie his government And so shall the Gentile world universally subject themselves to Christ 12. For he shall deliver the needy when he cryeth the poor also and him that hath no helper Paraphrase 12. As the government of a just and merciful Prince that is ready to relieve all that are opprest and wronged And therein a type of Christs Kingdom who never denies grace and pardon to the humble suppliant that having no trust to rely on â—n himself sees in prayer to his free grace and mercy 13. He shall spare the poor and needy and he shall save the souls of the needy Paraphrase 13. A Prince of bowels and compassion to them that are in any kind of distress to defend and deliver them out of it And so shall Christ not only not punish the lowly penitent sinner but bestow all that iâ— pretious upon him even grace here and eternal salvation hereafter 14. He shall redeem their soul from deceit and violence and pretious shall their blood be in his fight Paraphrase 14. To rescue them out of the hand of the injurious and oppressor and preserve their lives from the invader as those that are much valued and esteemed by him And so shall Christ redeem in the most eminent manner those that rely on him from all their spiritual enemies Sin and Satan from the power of the one and tyranny of the other and pay his own life a ransome for mankind 15. And he shall live and to him shall be given of the gold of Sheba prayer also shall be made for him continually and daily shall he be praised Paraphrase 15. As long as he lives shall strangers reverence and subjects continually bless and pray for him as the Author of a peaceable and happy life to them And so shall the faith of Christ have the reverence of strangers be admired by all that hear of it as being made up of the most excellent divine doctrines of charity purity subjection c. and for all those that set themselves to the practice of his precepts they shall have cause to bless them and magnifie them as the greatest mercy that could ever have been vouchsafed them 16. There shall be an handful of corn in the earth upon the top of the mountains the fruit thereof shall shake like Lebanon and they of the city shall flourish like grass of the earth Paraphrase 16. In his time shall there be great abundance of all things and Gods hand very remarkable in blessing and prospering the smallest quantity of seed sown in the barrennest soile into a most plentiful harvest and this city shall thrive proportionably the number of the inhabitants shall increase as fast as the seed which is sown doth And so in the dayes of the Messiah shall Gods providence and his grace most signally evidence it self in bringing forth a multitude of believers by a little contemptible preaching of the faith among the most idolatrous obdurate Gentiles 17. His name shall endure for ever his name shall be continued as long as the Sun and men shall be blessed in him all nations shall call him blessed Paraphrase 17. And his memory and honour shall outlive his person shall never be blotted out but shall flourish and descend upon his posterity as a mark of renoun to all that shall come from him And for all others when they shall bless any Prince or royal person they shall do it in this form The Lord make thee like Solomon And in sum all the nations in the world shall look upon him as a most blessed person a most wise and a most prosperous Prince And so shall Christ pretypified by Solomon be in a most eminent manner remembred even adored and worshipped and magnified for ever All they that receive his faith shall as his sons be called by his name be known by the title of Christians and be looked upon as a most happy and blessed sort of men that they are vouchsafed that dignity of being his sons to be taught and educated by him and to transcribe his copies to be like him in all goodness 18. Blessed be the Lord God the God of Israel who only doth wondrous things Paraphrase 18. For these and all other his mercies so wonderfully wrought for his servants and which none else is able to work the eternal Lord of heaven and earth who alone is worshipped by the Jews and which hath chosen them to himself to be his people be now and ever magnified 19. And blessed be his glorious name for ever and let the whole earth be filled with his glory Amen and Amen Paraphrase 19. And O that all the men in the world would set themselves industriously and faithfully to his service that they would bless and praise him continually offer up their daily oblation of lands and thanksgiving to him and all hearts be throughly possest with his divine excellencies and endeavour to express the power thereof in all the actions of their lives in doing what he hath directed and exemplified to them O that every man would say Amen to this prayer O that God would once grant this petition 20. The prayers of David the son of Jesse are ended Paraphrase 20. Here is the conclusion of the second Book of Psalms which were if not all composed yet perhaps all collected and put into this order by David The other Books that follow being a collection of Asaph and other men in which some there are also of Davids composing after the finishing of this collection or shutting up of this Book Annotations on Psalm LXXII V. 3. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness and so joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall judge in the beginning of the next verse and so it must be if the ב have any signification But it is not unusual for this and other prepositions to be used as expletives and accordingly the Chaldee retains it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst yet both the Syriack and Latine leave it out and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy righteousness and justitiam righteousness And so the sense is most perspicuous V. 5. They shall fear thee For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear or reverence thee The LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall prolong his life and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall endure as long as the Sun and so the Latine permanebit cum sole and he shall abide with the Sun But the Chaldee adhere to our reading of the Hebrew and render it both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear from or be afraid of thee and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pray before thee and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or adore which the Interpreter
and attend the voice of my supplications Paraphrase 6. And hereon I found my trust and importunity that thou wilt now grant this my petition 7. In the day of my trouble I will call upon thee for thou wilt answer me Paraphrase 7. When I am in the greatest streights then aâ— in thy special opportunity I address my prayers unto thee being then most confident that thou wilt give me an answer of mercy 8. Among the gods there is none like unto thee O Lord neither are there any works like unto thy works Paraphrase 8. Of all the Angels in heaven much more of the false heathen Idol gods there is none fit to be compared with thee their power to relieve is not comparable to thine nor proportionably their readiness for such a work of mercy 9. All nations whom thou hast made shall come and worship before thee O Lord and shall glorify thy name Paraphrase 9. And this is so evident in thy works of creation but especially in thy works of redemption and thy strange providential dispensations and interpositions of thy hand in behalf of thy servants that all the blindest Idolatrous Gentiles may therein discern reasons abundantly sufficient to convince them of thy power and to bring them as proselytes to thy worship to acknowledge and magnifie thy divine Majesty and so at length they shall do in the days of the Messias 10. For thou art great and dost wondrous things thou art God alone Paraphrase 10. For to thee only belongs the soveraign commanding controlling power to which all creatures yield their obedience as being the one only God over all the world None but thou only hast the priviledge of working true miracles of resisting the most puissant power of men and so of rescuing the most disconsolate sufferers out of the utmost distresses 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Paraphrase 11. O Lord let thy spirit direct and guide all the actions of my life that they may be acceptable to thee that I may uniformely practice what thou requirest O be thou pleased to purge all hypocrisy out of my soul that I may perform a sincere universal obedience to thy commands not taking any interest of the world or flesh into competition with thee 12. I will praise thee O Lord my God with all mine heart and I will glorifie thy name for evermore 13. For great is thy mercy toward me and thou hast delivered my soul from the lowest hell Paraphrase 12 13. This I am sure is most perfectly due to thee and with it all the praises and acknowledgments of my whole soul and that for ever It being a work of thy superabundant mercy toward me thy poor indigent helpless and withall most unworthy servant that thou hast not permitted me to be swallowed up with that abyss of dangers that have incompast me but as yet preserved and so in some degree delivered me out of them 14. O God the proud are risen against me and the Assemblies of violent men have sought after my soul and have not set thee before them Paraphrase 14. For they are a sort of obstinate and withall very numerous powerful and formidable enemies that have set themselves purposely to destroy me without any fear of thee or imagination that thou wilt interpose any hinderance to the prosperous success of their designs 15. But thou O Lord art a God full of compassion and gratious long-suffering and plenteous in mercy and truth Paraphrase 15. But thou O Lord wilt undoubtedly relieve me and discomfit them Of this thy divine attributes assure me who art so wholly made up of mercy and pity to them that are in distress and cry to thee for help that I cannot doubt of thy hearing and rescuing me at this time and though thou deferâ—est the execution of thy wrath upon wicked doers on purpose to reduce them by thy patience to repentance yet when this work of thy long-sufferance and mercy proves in effectual when men go on impenitently and obstinately in their course thy fidelity and performance to thy servants that are opprest by such as well as that soveraign property thy mercy oblige thee to discomfit and exemplarily to punish them and relieve and deliver those that are oppressed by them 16. O turn unto me and have mercy upon me give thy strength unto thy servant and save the son of thy handmaid Paraphrase 16. Lord if it be thy will may this now be thy opportunity to restore thy wonted mercies to me to interpose thy power for my rescue and deliver me thy most lowly servant out of these present dangers 17. Shew me a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me Paraphrase 17. Let thy favour and kindness toward me be now by some means as thou shalt think good signally and illustriously exprest that it may be effectual to work a shame and reformation in mine enemies so far at least as to give over their malitious design when they discern thee to espouse my cause to take my part to assist and support me against all their machinations Annotations on Psalm LXXXVI V. 2. For I am holy The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for I am holy may deserve to be examined The Chaldee directly follow the Hebrew words and are to be interpreted by them and give no help toward the understanding them The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as literal the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an aspirate for ×— as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with γ for ×— being most probably formed by an easie change from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This signifying originally 1. piety to God 2. probity 3. mercy or benignity the Syriack it seems thought it so unreasonable for the Psalmist to affirm any of these of himself that taking it in the third notion that of goodnese as that is all one with mercy they apply it not to the Psalmist but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art good and so the Arabick also That this was by them done either through change or misunderstanding the Hebrew is not probable when there is another notion of the word which as it will best accord with this place so it will perfectly justify this their rendring that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Ps 4. d. one that hath found favour with God This best accords with the rest of the titles here given to himself poor and needy v. 1. thy servant that trusteth in thee v. 2. one that cries daily to thee v. 3. that lifts up his soul to thee v. 4. Which what are they but the description of Gods Eleemosynary the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere Another possible notion of the word and which recedes very little from this such as may be owned of the
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
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
he the way of patience or enduring and calling out on thee and we being in captivity our strength is weakned from or by it or from bearing it by reason of the length of it The Hundred and Third PSALM A Psalm of David Paraphrase The hundred and third Psalm is a solemn acknowledgment of the great and abundant mercies and deliverances of God especially that of pardoning of his sin and not exacting the punishments due to it which must interweave in every mercy or deliverance which is bestowed on sinfull men whose demerits have so much provoked the contrary It was composed by David as 't is thought on a recovery from sickness and is also a prophetick description of the state of Christians under the Gospel 1. Bless the Lord O my soul and all that is within me bless his holy name 2. Bless the Lord O my soul and forget not all his benefits Paraphrase 1 2. When I behold God in himself and his glorious divine attributes but especially in his works of mercy toward me I am obliged with my whole heart and all my most ardent affections of devotion to bless and praise his name for all the mercies and favours which in great bounty he hath afforded me 3. Who forgiveth all thine iniquities who healeth all thy diseases 4. Who redeemeth thy life from destruction who crowneth thee with loving kindness and tender mercies 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles 6. The Lord executeth righteousness and judgment for all that are oppressed Paraphrase 3 4 5 6. Particularly that for some time having corrected me for my good to bring me to repentance he hath now returned to me in mercy pardoned my sins which most justly deserved this his wrath and withdrawn his punishments from me and not onely rescued me from the greatest dangers hanging over my life out of the bowels of his compassion to his distressed creature but restored me to a perfect health and to a most prosperous condition a confluence of all mercies to surround me and satisfie all my desires and so made my old age like that of the Eagle when she hath moulted the old and comes out furnished and adorned with new young plumes as fresh and flourishing as in youth it ever had been hereby exercising that signal property of his to vindicate the cause of all those that suffer injuries to punish the oppressor and relieve those that are not able to defend themselves 7. He made known his ways unto Moses his acts unto the children of Israel 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Paraphrase 7 8. Thus did he once proclaim his name to Moses and the Israelites Exod. 34. and therein his glorious nature and the manner of his dealing with men all exactly according to the rules of the most abundant mercy in giving and forgiving and sparing long and never sending out his thunderbolts or destructions till our provocations continued in impenitently extort and force them from him 9. He will not always chide neither will he keep his anger for ever 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Paraphrase 9 10. And this is God's constant course though he rebuke and express his just displeasure and punish us for our sins yet upon our reformation and serious return to him he takes off his punishing hand again and will not proceed with us according to that measure that our sins might justly expect from him 11. For as the heaven is high above the earth so great is his mercy toward them that fear him Paraphrase 11. On the contrary to them that love and fear and serve him faithfully his mercy is most abundantly poured out as much above the proportion of their services as heaven is above the earth nay infinitely more there being indeed no proportion between them 12. As far as the East is from the West so far hath he removed our transgressions from us Paraphrase 12. And by that mercy of his it is that at this time he hath so perfectly reconciled himself to us and freed us from the punishments due to our sins 13. Like as a father pitieth his children so the Lord pitieth them that fear him Paraphrase 13. And so he constantly will deal with all that sincerely return from their sins to new obedience having the bowels of a father to all such which will never permit him to be wrath with penitents to scourge but rather compassionate that child that reforms that for which the punishment was sent 14. For he knows our frame he remembreth that we are dust Paraphrase 14. For he knows and considers the frailness and fickleness and great infirmities of our lapsed sinfull nature our first original out of the dust of the earth an emblem of our meanness and vileness to which the corruption introduced by Adam's first sin see note on Psal 51.3 and hereditarily derived to us hath added wicked inclinations which oft betray us to actual sin if we do not strictly watch and guard our selves and such is our weakness in this lapst state that the most perfect being not able to keep always upon so diligent and strict a watch do oft slip and fall All which God is graciously pleased to weigh and not to deal in rigour with us to punish us or to cast us out of his favour or withdraw his grace from us for every sin that we commit through this weakness but in all his proceedings with us to make an allowance for such sins as are committed through infirmity sudden surreption continual incursion of temptations c. and for these to afford his mercy in Christ to all that sincerely endeavour his service and do not indulge themselves to any deliberate sin 15. As for man his days are as grass as a flour of the field so he flourisheth 16. For the wind passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness unto childrens children 18. To such as keep his covenant to those that remember his commandments to doe them Paraphrase 15 16 17 18. Man is a pitifull weak feeble frail creature fit to be compared with the most short-lived herb or flour which in its height of flourishing is suddenly blasted and destroyed and gone never to return again And herein is the infinite mercy of God toward his servants to be seen that it is much more durable than their lives If they adhere faithfully to him in constant loyalty to his precepts perform their part of the Covenant made with him that of uniform sincere though not of never-sinning obedience his mercies shall continue to them even after death and then what matter is it how short their present life is to their persons in eternal
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
most unworthy O do thou afford me that pardon and that grace which I stand in need of and can hope for from none but thee 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Paraphrase 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites that I may have my part of that joyous blissfull state that all which sincerely serve thee enjoy even in this world as the present reward or result of their conscientious obedience and so for ever make one in that quire which sings Hosannahs and Hallelujahs to thee 6. We have sinned with our Fathers we have committed iniquity we have done wickedly Paraphrase 6. Meanwhile it is the present duty of every one of us to cast our selves down in all humility before this thy throne of grace to confess before thee the many great and crying sins transgressions and provocations that either every one of us or together this whole nation from our first rise and growth into a people have been most sadly guilty of 7. Our Fathers understood not thy wonders in Aegypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Paraphrase 7. When thou hadst shewed so many signs and wonders in the sight of our forefathers in Aegypt which were abundantly sufficient to convince them of thy power and purpose to bring them safe out of those tyrannical masters hands yet in the very beginning of their march before they were out of the land as soon as the least danger approacht when they discerned the Aegyptians to follow and overtake them they were presently amated and faint-hearted and sore afraid Exod. 14.10 and in that fit of fear and infidelity reproached Moses and in him God himself for looking upon them in their oppressions for offering to disquiet them in their slavery deemed it much better to have served the Aegyptians than now to adventure themselves under God's protection And how many provocations have we severally been guilty of in not laying to heart the signal mercies bestowed on us by God evidences of his goodness and his power and in despight of all fallen off on occasion of every worldly terrour into murmurings at his providence and satiâ—ty of his service into infidelity and Practical Atheism 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Paraphrase 8. But though they thus provoked God and so well deserved to be forsaken by him though he had so little incouragement to shew miracles of mercy among those whom neither miracles could convince nor mercies provoke to obedience yet that he might glorify himself and give more evidences of his omnipotence to them and the heathen people about them he was now also pleased to interpose his hand in a most eminent manner for these unthankfull murmurers and by a new miracle of mercy to secure and deliver them 9. He rebuked the red sea also and it was dried up so he led them through the depths as through the wilderness 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left Paraphrase 9 10 11. For being now at the shore of the red sea and close pursued by the Aegyptians when there was no visible mean of their rescue from the rage of Pharaoh on one side or the sea on the other God then shewed forth his power divided the sea Exod. 14.16 caused it to retire and give passage to the Israelites who marcht through the midst of the sea in part of the channel as upon the driest firmest ground and when the Aegyptians assayed to follow them and were ingaged in the midst of the sea so far that they could not retire even the whole host of Pharaoh v. 23. first God encompassed his own people with a cloud that the enemy came not near them all night v. 20. secondly he troubled the Aegyptians host and took off their chariot wheels v. 24 23 so that they could neither pursue the Israelites nor fly out of the sea and thirdly he caused the sea to return to his strength and overwhelmed their chariots horsemen and whole army there remained not so much as one of them v. 28. Thus the Lord saved Israel that day out of the hand of the Aegyptians v. 30. 12. Then believed they his words they sang his praise Paraphrase 12. And this so visible a prodigie of mercy so seasonably and undeservedly afforded them did indeed at the time work upon them convinced them of the power and mercy of God they saw that great work and feared the Lord and believed the Lord and his servant Moses Exod. 14.31 and joyned with Moses in the anthem or song of victory that he composed on this occasion Exod. 15. blessing God for the wonders of this deliverance 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wilderness and tempted God in the desert Paraphrase 13 14. But after this when they came into the wilderness they fell a murmuring again first on occasion of the bitterness of the water at Marah Exod. 15.24 then in the wilderness of Sin ch 16. upon remembrance of their flesh-pots in Aegypt and when they had these so many convictions of God's power and providence over them which should in reason have charmed them into a full chearfull resignation and dependance on him they on the contrary without any consideration of any thing that God had wrought for them without ever addressing themselves humbly to God or his servant Moses to learn his pleasure and purposes concerning them were transported praecipitously by their own luxurious appetites and because they had not that festival plenty which could not be expected in the wilderness they again reproached Moses for having brought them out of Aegypt to die as they called it in the wilderness v. 3. and now forsooth God must shew more miracles not for the supply of their wants but to pamper and satisfy their lust Psal 78.18 he must give them fine festival diet in the wilderness Psal 79.19 or else they would no longer believe his power or serve him 15. And he gave them their request but sent leanness into their soul Paraphrase 15. And at this time also God was pleased to magnify his power and providence among them at Marah he directed Moses to a tree which sweetned the waters Exod. 15.25 and soon after brought them to Elim where there were twelve wells c. and he rained down bread as it were ready baked from heaven a full proportion for all of them every day Exod. 16.4 and not onely so but in answer to their importunity for flesh he sent them whole sholes of quails which covered the camp Exod.
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
they are consecrated but have really not the least degree of sense or life in them The materials whereof they are made are perfectly inanimate and the artificers carving on them mouths and eyes and ears and noses and hands and feet and throats is not at all available to give them the use or first faculty of language or sight or any other sense or so much as of breath And then they that can carve and work them to this end specially those that can offer their prayers repose their confidences in such inanimate statues are certainly as to any regular use of their faculties as senseless as irrational as any of them act as contrary to all reasonable or animal rules as meer images would doe if they were supposable to doe any thing 9. O Israel trust thou in the Lord he is their help and their shield Paraphrase 9. Whilst those the best gods that other nations acknowledge are thus perfectly impotent the God of Israel is a God of goodness and of power as able as willing to relieve them that trust in him O let all that are admitted to the honour of being own'd as his people confidently rely and repose their trust in him 10. O house of Aaron trust in the Lord he is their help and their shield Paraphrase 10. And above all those especially that draw nigh to him wait on his altar officiate in his divine service are in peculiar manner obliged to offer up their prayers and repose their affiance in him who hath promised to be present and assistent to them as those which are his proxies and commissioners upon earth to intercede betwixt God and man in things belonging to God 11. Ye that fear the Lord trust in the Lord he is their help and their shield Paraphrase 11. And the same is the duty or rather privilege of all faithfull servants of God to repose their whole trust in him as one that will be sure never to fail them nor forsake them 12. The Lord hath been mindfull of us he will bless us he will bless the house of Israel he will bless the house of Aaron Paraphrase 12. Of this we have had many experiences in the several acts of his power and mercy toward us and each of those is a pawn and ingagement to secure us of the continuance of the like both to our Church and State Temple and People whensoever we have need of it 13. He will bless them that fear the Lord both small and great Paraphrase 13. And the same will he not fail to doe to all true servants of his of what condition soever they are in this world the greatest Prince shall not have any privilege herein above the meanest peasant 14. The Lord shall increase you more and more you and your children Paraphrase 14. And the same blessings which he bestoweth on such he will continue and intail upon their posterity 15. Ye are the blessed of the Lord which made heaven and earth Paraphrase 15. This is a prerogative indeed wherein the pious man infinitely exceeds and surpasses all other men in the world that he and his family and all that come from him are the peculiar province and care of the Creator of all the world and what blessing is there that they may not confidently expect and depend on by that tenure 16. The heavens even the heavens are the Lords but the earth hath he given to the children of men Paraphrase 16. The highest heavens hath God provided for his own palace and court of residence but the other part of the Universe the inferiour globe of earth and air and sea hath he given to man to have the dominion and use of the creatures that are therein 17. The dead praise not the Lord neither any that go down into silence 18. But we will bless the Lord from this time forth and for evermore Praise the Lord. Paraphrase 17 18. And to this vast bounty of his what praises and acknowledgments of ours can ever bear any proportion The most we can doe in discharge of this duty is to bless and serve him constantly whilst we live here and when we are gone off from this scene where this service is performed to him and our bodies laid in their graves where there is nothing but silence no power or opportunities of serving or magnifying God any longer to leave it as a legacy to our posterity through all successions unto the end of the world that they may supply our defects and sing continual Hosanna's and Hallelujah's to him for ever Annotations on Psal CXV V. 1. Not unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred not with us in the notion wherein that is said to be with us which we have or is in our power as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.25 who is with me or whom have I in heaven and Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me or I have enough V. 4. Idols The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally grievances and 't is usually observed that the Jews imposed names of ill omen on the heathen Deities so the feasts dedicated to them in their idiome are proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious signifies also by Metonymy to form or frame any thing very diligently applied to God's framing of us Job 10.8 and to enemies distorting and depraving others words Psal 56.5 And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the simulacra idols or Images of the Gentiles which being consecrated by their Priests and thereby thought to be animated by those whose images they are thenceforth are worshipped as Gods So when 2 Sam. 5.21 we reade that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images 1 Chron. 14.12 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens received from Trismegistus that the simulacra or statues were the bodies of their Gods which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to joyn themselves as souls and so animate and inliven those dead organs to assume and inhabit them So saith Minutius Isti impuri spiritus sub statuis imaginibus consecratis delitescunt those impure spirits lie hid under the consecrated statues or images and again rapiunt ad se daemonia omnem spiritum immundum per consecrationis obligamentum they catch and force to them the devils and every unclean spirit by the band of consecration the spirits are supposed to be annext and bound to them by their magical rites and ceremonies So Arnobius cont Gent. l. 6. Eos ipsos in his signis colitis quos dedicatio infert sacra fabrilibus efficit inhabitare simulacris the heathens in the images worship
good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us in which respect those words Rom. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises of the fathers may reasonably be thought to refer to these words in this Psalm the making good of God's mercy to us being as in words so in sense parallel to confirming the promises to the Fathers and the truth of the Lord endureth for ever i. e. God's fidelity which consists in an exact performance of his promise endureth to the end of the world because though the Jews for their unbelief were cut off yet the Gentiles the seed of Abraham's faith were grafted in and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles at the time of the Jews obduration and apostasie Thus much is manifest yet perhaps it may be farther observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God is the known title of the Messias Isa 9.6 For though the late Jews have endeavoured to interpret that place of Hezekiah whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names Talmud tract Sanhedr c. Chelek yet the Targum and others have resolved it to belong to the Messiah and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God Act. 2.33 the Incarnation is shewing strength with God's arm Luk. 1.51 and the Angel that brings the news of it and as the Jews tell us hath his name correspondent to the imployment he manages is Gabriel from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong And so above all the power was remarkable in his Resurrection which was wrought by God's right hand Act. 2.33 and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows is taken notice of to be another of the names of the Messiah and the Midrasch Tehillim observes that that word comprehends all the letters in the Alphabet × the first מ the middlemost and ת the last as Rev. 1.8 he is called Alpha and Omega the first and the last the beginning and the end The Hundred and Eighteenth PSALM The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom after the Ark was brought to Jerusalem as may be conjectured from ver 19 20 26 27. and was probably appointed to be sung at the Feast of Tabernacles v. 15. some parts of it in the person of the people and others by way of alternation in the person of the King himself the most joyfull solemnity in the whole year as about which time the armies returned home from the field and Hosanna v. 25. the acclamation then used of course though no extraordinary accident had happened It is applied both by our Saviour Matt. 21.42 and by S. Peter 1 Pet. 2.4 to Christ the Son of David as by his ascension he was installed to be the King and so the head corner stone of the Church and it is therefore made up of lauds and praises to God for all his mercies 1. O Give thanks unto the Lord for he is good because his mercy endureth for ever 2. Let Israel now confess that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that fear the Lord say that his mercy endureth for ever Paraphrase 1 2 3 4. It is now a fit season for all people and Priests especially for all truly pious men the most concerned and interessed persons to laud and magnifie the great goodness and constant mercies of God toward us let all therefore joyn uniformly in the performance of it 5. I called unto the Lord in distress the Lord answered me and set me in a large place Paraphrase 5. When I was brought into great distress may David now say I addrest my prayers to God for deliverance and he presently sent me a most seasonable relief 6. The Lord is on my side I will not fear what man can doe unto me Paraphrase 6. And having God to take my part I have no reason to apprehend the power or malice of man whatsoever it is 7. The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Paraphrase 7. As long as he is on my side to support and assist me I shall not fear to meet an whole host of enemies 8. It is better to trust in the Lord than to put any confidence in man 9. It is better to trust in the Lord than to put any confidence in Princes Paraphrase 8 9. He that reposeth his whole trust in God hath thereby a far better security than all the Princes or men in the world can yield him 10. All nations compassed me about but in the name of the Lord will I destroy them 11. They compassed me about yea they compassed me about but in the name of the Lord I will destroy them Paraphrase 10 11. Let all the men and nations in the world begirt me never so close and leave me no way in humane sight for mine escape and relief yet I have my confidence in God and being thus fortified with ammunition and auxiliaries from heaven I shall make no doubt to repell and destroy them all 12. They compassed me about like bees they are quenched as the fire of thorns for in the name of the Lord I will destroy them Paraphrase 12. Let them swarm about me as thick as bees seise on me with the same violence that the fire doth upon chaff or thorns which it presently sets a flaming and consumes yet being thus armed as I am with a full trust and reliance on the omnipotent power of God I shall escape their fury and cut them off in stead of being destroyed by them 13. Thou hast thrust fore at me that I might fall but the Lord helped me Paraphrase 13. Mine enemies violence was so great that I had no power to resist it but was just ready to fall and sink under it and just then when my distress was greatest God interposed for my relief 14. The Lord is my strength and my song and is become my salvation Paraphrase 14. On him have I always depended as my onely support him have I always acknowledged and praised and exprest my confidence in him and accordingly now in time of my want he hath rescued me and set me in perfect safety 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doeth valiantly 16. The right hand of the Lord is exalted the right hand of the Lord doeth valiantly Paraphrase 15 16. And thus it is with all that adhere stedfastly to their obedience to and trust in God their whole
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
peculiar manner by whose ministery mercies and deliverances are solemnly conveyed to godly men or rather to Christ incarnate with whose Humanity the Deity being inseparably united God is always present with him and through him with us for whom sitting at God's right hand he constantly maketh intercession But more immediately referring to the Ark of God where he is pleased to exhibit his presence and audience to the prayers of his servants who there address them to him which being placed on mount Zion that sure is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hills v. 1. to which as they then came when they could to offer up their prayers so when they were hindred and detained from that personal address they yet turned their faces and lift up their eyes that way as here it is said See Dan. 6.10 This for the full and ultimate importance of the words But for the immediate sense of them the scheme seems to be military The besieged person daily looks to the hills to see if any relief be coming from any quarter any signal by fire or the like giving intelligence of succour approaching so saith Aben Ezra as men doe in a siege and so Kimchi also And then by this scheme the Psalmist expresses his own repose to be in God that dwelleth above in heaven and presentiates himself to his servants in Zion Our help cometh from a place higher than any earthly hill from a more sure deliverer V. 8. Going out and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and coming or going out and coming in being as here used by it self without any addition hath a different importance from what it hath when it is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the people 1 Sam. 18.13 and the like For then it imports governing or ruling onely So v. 16. all Israel and Judah loved David because he went out and came in before them So Act. 1.21 all the time that Jesus went in and out among us i. e. taught us ruled us his disciples here on earth But in this place without that addition it signifies more generally doing any thing of what sort soever all actions being comprehended under one of these two sorts going out to more publick and coming in to more private affairs or again going out to begin coming in at the end of the work The Chaldee here paraphrase it by going out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to affairs to negotiation and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the study of the Law The Hundred and Twenty Second PSALM A Song of degrees of David The hundred twenty second is an expression of great joy for a return to the benefits of God's publick service together with a prayer for continuance of those peaceable opportunities It was first composed by David probably after his return from his flight from Absolom and solemnly sung by the Levites upon the return from the Captivity see note on Psal 120. a. 1. I Was glad when they said unto me Let us go into the house of the Lord. 2. Our feet shall stand in thy gates O Jerusalem Paraphrase 1 2. Blessed be God for the joyfull news which he hath now afforded us the liberty to go to Jerusalem and to the Ark of God's presence which is placed there the most blissfull prerogative of peaceable publick assemblies from which we have been debarred so long 3. Jerusalem is builded as a city that is compact together Paraphrase 3. Jerusalem is a lovely place the very buildings being so uniform are very beautifull and an emblem of that union of minds both in charity and united intercessions which is the most amiable gracefull thing in the Church of God 4. Whither the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord. Paraphrase 4. And nothing more lovely in it than that it is the place to which all the inhabitants of the land are thrice every year obliged to go up to commemorate the mercies of God afforded to his people 5. For there are set thrones of judgment the thrones of the house of David Paraphrase 5. Yet beside this of the house and service of God there also the Sanhedrim or supreme judicature of the nation sitteth that great court where the highest matters are decided And there also is the palace where David and the Kings of Judah descending lineally from David do and shall constantly reside 6. Pray for the peace of Jerusalem they shall prosper that love thee Paraphrase 6. From all these both civil and ecclesiastical considerations it is the duty of all good men to pray for this place and to love it most affectionately to beseech God to bestow a quiet injoyment of all these advantages and therein all manner of prosperity upon it And they that thus love and pray and contribute their utmost to it shall certainly gain to themselves prosperity and temporal felicity by this means 7. Peace be within thy walls and prosperity within thy palaces Paraphrase 7. Let this therefore be our united prayer that God will pour down all his blessings upon this place 8. For my brethren and companions sakes I will now say Peace be within thee 9. Because of the house of the Lord our God I will seek thy good Paraphrase 8 9. And as our prayers so let our most earnest indeavours be bent this way to advance the prosperity and tranquility of it and so both of Church and state which are equally concerned in it And to this all obligations both humane and divine charity to our brethren and piety to that God who is adored and glorified there most strictly engage us Annotations on Psal CXXII V. 3. Compact This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associated from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn or associate or joyned to it self together refers critically to that which the sacred story gives us of that city The site of it was upon a very unequal ground the low town was mean and dismantled the castle on the hill was fortified and held as a place of strength which being taken by Joab David built up the whole and so made it one city associated and joyned together 1 Chron. 11.7 8. David dwelt in the castle and built the city round about and Joab repaired the rest of the city V. 4. Vnto the testimony of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth literally signifie the testimonies as that imports commands given to Israel So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb as it signifies to testifie is also to admonish and so testimonies and statutes and judgments Deut. 4.45 are all used in the same sense for the commands delivered by Moses from God and so ch 6.20 What mean the testimonies and frequently in this book of Psalms God's testimonies being that which he hath revealed and thereby testified of his will So when
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
solicitude for those which humbly and faithfully depend on him when they have no means to provide for themselves See Matth. 6.25 26. 10. He delighteth not in the strength of the horse he taketh no pleasure in the legs of a man 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Paraphrase 10 11. In like manner 't is not the strength or agility of horse or man the military prowess or other humane excellencies which recommend a man to God or have any pretense of right to challenge any victories or prosperous successes from him but the fear of God a constant obedience to his commands and an affiance and trust and dependance on him not by any tenure of merit in our selves but onely of free undeserved mercy in him is that which hath the assurance of acceptance from him and is blest with more eminent prosperities from him than all other intellectual or corporal or even moral excellencies without this 12. Praise the Lord O Jerusalem praise thy God O Sion 13. For he hath strengthened the bars of thy gates he hath blessed thy children within thee 14. He maketh peace in thy borders and filleth thee with the finest wheat Paraphrase 12 13 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnifie the great power and mercy of God who hath now restored peace and plenty and all kind of prosperity unto both and not onely so but confirmed their security unto them fortified them against all fears of hostile invasions 15. He sendeth forth his commandment upon earth his word runneth very swiftly 16. He giveth snow like wool he scattereth the hoar frosts like ashes 17. He casteth forth his ice like morsels who can stand before his cold 18. He sendeth out his word and melteth them he causeth his wind to blow and the waters flow Paraphrase 15 16 17 18. And this as a work of the same omnipotent power which continually shews it self to all the men in the world in some instance or other They that have not such signal miraculous deliverances or rescues have yet other most convincing evidences of his divine power and providence which by the least word spoken or appointment given immediately performs the most wonderfull things Of this sort there is one vulgar but yet wonderfull instance in the coming of great frosts and snows and the vanishing of them again whensoever he pleases without any visible mediate cause of it we have great snows that descend silently and within a while lie in a great thickness as a fleece of white wool upon the ground and no sheep is more warmly clad than the earth is by this means At another time the frost comes and scatters but a few ashes as it were upon the surface of the earth and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal able to bear any the greatest weight and upon the face of the ground a multitude of small pieces of ice are scattered like morsels of bread without any appearance of moisture in them and the severity of this cold so great that no man can either resist the force of it or long support it And when both the earth and waters are thus crusted and no humane means can dissolve it God doth but send out a warm southerly wind and as at a word speaking the snow and the frost immediately melt and come down in full streams of water upon the valleys A thing very observable and sufficient to make known a divine power and providence to all men in the world 19. He sheweth his word unto Jacob his statutes and his judgments unto Israel 20. He hath not dealt so with any nation and as for his judgments they have not known them Praise ye the Lord. Paraphrase 19 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these He hath made known his will to them given them very many admirable laws and ordinances moral and judicial and ritual And herein have they the privilege and advantage above all other nations in the world who were not vouchsafed such illustrious revelations of the will of God as they till the Messias promised to all nations and not onely to the Jews should come and take down the partition and bring all in common into one pale and make known to every creature what was before given to the Jews peculiarly and add more divine precepts of inward purity and more clear revelations of most transcendent celestial promises than the Jews themselves had formerly received For this and all other his infinite goodness and mercy blessed be the name of the Lord for evermore Annotations on Psal CXLVII V. 7. Sing The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders Respondete may here deserve to be considered The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to begin or answer in speaking or singing and so may here in lauds be appliable either to the Praecentor that begins the hymn or to them that follow and take up the counterpart In the first sense it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer by which it is ordinarily rendred is sometimes used where there is no precedent speech to which any reply should be made and so simply signifies to speak and not to answer see Mar. 2.14 So Exod. 15.21 of Miriam 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade she answered them Sing ye to the Lord but it should be She began to them in the song The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she began to them So Num. 21.17 Israel sang this song Spring up O well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII again reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Answer but Begin to the Lord in confession or acknowledgement of his power and mercy And so here follows sing praises upon the harp The Praecentor beginning with the voice it was ordinary for the instruments to follow to the same tune and key V. 9. The beast How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and other places is to be rendred and how it critically differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creature is not resolved among the Hebrews That which is most generally received from Genebrard and Mercer and others is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a tame beast such as are usefull among men either for work or food as Oxen Sheep c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wild beast and to this the LXXII here incline which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin jumentum by which the tame beasts are signified those that are usefull among men and so Psal 148.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and 〈◊〉
as they were first created by the command of God so have they been governed and managed ever since by the same creative omnipotent power performing a perfect constant obedience to his precepts or directions doing nothing but what he will have done and so setting forth the glory of the great Creatour and supreme Governour of the world 7. Praise the Lord from the earth ye dragons and all deeps 8. Fire and hail snow and vapours stormy winds fulfilling his word 9. Mountains and all hills fruitfull trees and all cedars 10. Beasts and all cattel creeping things and flying foul 11. Kings of the earth and all people Princes and all judges of the earth 12. Both young men and maidens old men and children Paraphrase 7 8 9 10 11 12. Lastly this earth of ours together with the vast ocean in the cavities and bowels of it both making up but one region and neither infesting nor annoying the other were certainly thus ordered and disposed and governed by the omnipotent power of God which therefore they make known and proclaim to all men in the world and preach the knowledge of this one God and ruler of all and so silently praise him and leave all men without excuse which do not so also And as the whole bodies of both these the earth and ocean so all the several creatures that are in either the whales and other great and lesser fishes in the sea the meteors that are begotten in the air and descend upon the earth the lightnings and thunder hail and snow congealed vapours frost ice and dews the violent winds and tempests every one of which are instrumental to him perform his pleasure are wholly commanded by him and doe whatever he directs them the mountains and hills and forests adorned with stately tall but fruitless trees and the valleys full of trees bearing fruit and the cattel of daily use for man to doe their work and affording them their flesh for their food and their skins for their cloathing and those also of a wilder sort which dwell in the forests and woods and mountains see note on Psal 147. b. yet are made usefull also to the benefit of men and so all that creeps or swims or flies what have all these to doe but to sing forth the glories of the Creatour and Governour and disposer of them all and so doe by being used to the ends to which he designed them Lastly all the men of the earth the greatest Potentates their subordinate rulers and all inferiour subjects of what sex or age soever 13. Let them praise the name of the Lord for his name alone is excellent his glory is above the earth and heaven 14. He also exalteth the horn of his people the praise of all his saints even of the children of Israel a people near unto him Praise ye the Lord. Paraphrase 13 14. Let them all joyn in the same quire of praises to the great and glorious and sole Creatour and Governour of the world whose mercy is such and so eminent his gracious dealing with his people the Jews and all the spiritual children of Abraham and Jacob's faith in revealing his will and giving them the Messiah and in him all things necessary to this life and another in advancing their spiritual good and rendring them acceptable to himself and to all whose approbation or praise is worth the having that they are for ever obliged to praise and adore and cleave fast unto him For ever blessed be his holy Name Annotations on Psal CXLVIII V. 4. Heavens of heavens What this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens of heavens signifies here will best be gathered from the context and by comparing this place with Psal 104.3 In that place after the description of the highest heavens by the style of light covering God a luminous palace is mentioned the stretching out the heavens like a curtain which that it signifies the whole body of the air see note a. on that Psalm and laying the beams of his chambers in the waters which that it belongs to the clouds of rain in the middle region of the air see note b. And just so here after the Sun Moon and Stars of light by which the whole body and spheres of the heavens are signified there follows next the heavens of heavens and the waters above the heavens where as in all reason the heavens of heavens are but the highest of those heavens above some part of which the waters are here said to be placed so in case the waters be no higher than that regio◠of the air where the clouds are the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens and not the aethereal globe which we call heaven That this is so may be farther approved by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and that cannot better be fetcht than from the first chapter of Genesis There 't is certain the word is used first more generally for all the other parts of the world beside the terrestrial globe as when v. 1. and in many other places the heaven and earth are the dichotomie by which the whole world was designed to be set down all that God created 2. 'T is as evident that the word is used for the aethereal or celestial globe as v. 14. when he saith Let there be light in the firmament of the heavens and v. 16. 't is specified what that light was the Sun to rule the day by which 't is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansum of the heavens notes that aethereal body where the Sun and Moon c. are 3. 'T is still as manifest that the word is used also for the air v. 20 26 28 30. where the place wherein the birds fly is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of the heavens and simply the heavens for which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of the firmament or expansion of heavens v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of heavens v. 26. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens v. 28.30 So again when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expansion is made in the midst of the waters that divided the waters from the waters v. 6. this expansion v. 8. is called heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters in the dual number those two sorts of waters above and below the firmament which consequently must be the air that intercedes and divides betwixt the watery clouds and the waters on the face of the earth and accordingly those upper waters are affirmed by the Hebrews R. Solomon c. to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendulous in the air and that saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word or command of the King and so when the rain came down in the Flood 't is said the windows or flood-gates or cataracts
righteous judgment in God and a testimony that all that should pass should be from Gods particular disposing And so it was in the story before the fatal siege of Hierusalem all the Christians in obedience to Christs admonition Mat. 24.16 fled out of Judea unto Pella and so none of them were found in Judea at the taking of it See note on Mat. 24. g. 7. Hear O my people and I will speak O Israel and I will testifie against thee I am God even thy God Paraphrase 7. Then shall he establish a new law with these his faithful servants the disciples of Christ the members of the Christian Church entring into a stedfast covenant of mercy with them ratified and sealed in the death of his Son 8. I will not reprove thee for thy sacrifices or thy burnt-offerings to have been continually before me Paraphrase 8. And abolish the old Mosaical way of Sacrifices and holocausts of bullocks c. constantly offered up unto God by the Jews 9. I will take no bullock out of thy house nor he-goats out of thy fold Paraphrase 9. And never any more put the worshipper to that chargeable gross sort of service of burning of flesh upon Gods Altar that the smoak might go up to heaven and Atone God for them as was formerly required whilst the Jewish Temple stood 10. For every beast of the forrest is mine and the cattel upon a thousand hills 11. I know all the fouls of the mountains and the c wild beasts of the field are mine 12. If I were hungry I would not tell thee for the world is mine and the fulness thereof 13. Will I eat the flesh of bulls or drink the blood of goats Paraphrase 10 11 12 13. For indeed this kind of service was never appointed by God as that which he had any need of or pleasure in it If he had he might have provided himself whole hecatombs without putting the Israelites to the charge or trouble of it having himself the plenary dominion of all the cattel on the earth and fouls of the air and the certain knowledge where every one of them resides so that he could readily command any or all of them whensoever he pleased But it is infinitely below God to want or make use of any such sort of oblations sure he feeds not on flesh and blood of cattel as we men do There were other designs of his appointing the Israelites to use these services viz. to adumbrate the death of his own eternal Son as the one true means of redemption and propitiation for sin and the more spiritual sacrifice of prayer and thanksgiving and almes to the poor members of Christ which may receive real benefit by our Charities which cannot be imagined of God 14. Offer unto God thanksgiving and pay thy vows unto the most High Paraphrase 14. And such are the sacrifices which under the Messias are expected and required of us 1. That of the Eucharist the blessing God for all his mercies but especially the gift of his Son to dye for us and this brought to God with penitent contrite mortified hearts firm resolution of sincere new obedience and constantly attended with an offertory or liberal contribution for the use of the poor proportionable to the voluntary oblations among the Jews and these really dedicated to God and accepted by him Phil. 4.18 Heb. 13 16. 15. And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Paraphrase 15. 2. That of prayer and humble address unto God in all time of our wants to which there is assurance of a gracious return and that must ingage us to give the praise and glory of all to the Messias in whose name our prayers are addrest to God 16. But unto the wicked God saith What hast thou to do to declare my statutes or that thou shouldest take my Covenant in thy mouth 17. Seeing thou hatest instruction and castest my words behind thee Paraphrase 16 17. But as for those that make no other use of these mercies of God than to incourage themselves to go on in their courses of sin which think to perform these sacrifices of prayer and praise and yet still continue in any wilful known vice unreformed make their formal approaches unto God but never heed his severe commands of reformation these have no right to the mercies of this Evangelical Covenant and do but deceive themselves and abuse others when they talk of it and the more so the more solemnly they pretend to piety and talk of and perhaps preach it to others 18. When thou sawest a thief then thou consentedst with him and hast been partaker with adulterers Paraphrase 18. Such are not only the thief and adulterer those that are guilty of the gross acts of those sins but such as any way partake with them in these 19. Thou givest thy mouth to evil and thy tongue frameth deceit Paraphrase 19. Such the evil speaker and lyer 20. Thou sittest and speakest against thy brother thou slanderest thine own mothers son Paraphrase 20. The backbiter and slanderer 21. These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Paraphrase 21. When men commit such sins as these God doth not always inflict punishment on them immediately but defers and gives them space to repent and amend that they may thus prevent and escape his punishment And some make so ill use of this indulgence and patience of his which is designed only to their repentance as to interpret it an approbation of their course and an incouragement to proceed securely in it But those that thus deceive themselves and abuse Gods mercies shall most deerly pay for it God shall bring his judgments upon them here cut them off in their sins and pour out his indignation on them in another world 22. Now consider this ye that forget God lest I tear you in pieces and there be none to deliver Paraphrase 22. This therefore is matter of sad admonition to every impenitent sinner that goes on fearless in any course of evil immediately to stop in his march to return betimes lest if he defer Gods judgments fall heavily upon him selfe him and carry him to that place of torment for then there is no possible escaping 23. Whoso offereth praise glorifieth me and to him that ordereth his conversation aright will I shew the salvation of God Paraphrase 23. Whereas on the other side the Christian duties required v. 14. Repentance and charity c. and the orderly spending of these few days of our life in this world are beyond all the sacrifices of the Law an eminent means of glorifying God and providing for the present bliss and eternal salvation of our souls Annotations on Psalm L. V. 3. Shall come The notion of Gods coming must here first be established as that
or distress or suffering shall be for the remainder of time perpetual I call to mind thy former benefits to us and my hope is strengthened and despair ceaseth making this sadder part an introduction to the more chearful And so the Jewish Arab And when I say this is my dejection prostration and the space or duration of the plague or punishment of the most High I remember c. The Seventy Eighth PSALM MAschil of Asaph Paraphrase The seventy eighth Psalm is a reflexion on Gods various dealing his mixtures of mercies and punishments on the people of Israel from the time of their being in Egypt to Davids exaltation to the Kingdom It seems to have been composed by Asaph and set to the tune called Maschil See note on Psal 32. a. 1. Give ear O my people to my law incline your ears to the words of my mouth 2. I will open my mouth in a parable I will utter dark sayings of old Paraphrase 1 2. Let all the people of God give diligent attention to what I shall now deliver as to that which is designed for their special instruction and gathered out of the records of Gods providence toward his own people the Jews see note on Psal 49.6 that all that profess Godliness may be admonished thereby 3. Which we have heard and known and our Fathers have told us 4. We will not hide them from their children shewing to the generations to come the praises of the Lord and his strength and his wonderful works that he hath done Paraphrase 3 4. And the truth of the things being so undoubtedly certain as well as of weighty consideration either particularly known to us that now live or thought fit to be by tradition conveighed down to us by our ancestors I have all reason to communicate and propagate them to others to whom also our Fathers designed them as well as to us of this age that they might joyn with us in blessing and praising and magnifying the glorious attributes of God and the powerful and gracious acts that he hath wrought for us 5. For he established a testimony in Jacob and appointed a law in Israel which he commanded our fathers that they should make them known to their children Paraphrase 5. For thus indeed did God himself appoint when he first revealed his will and laws unto the Jews by Moses laying it as an obligation on the parents to be strictly careful to â—nstruct their children to all posterity in the knowledge of them see Deut. 4.9 and 6.7 6. That the generation to come might know them even the children that should be born who should arise and declare them to their children Paraphrase 6. That not themselves only but even all their posterity those that were not then born should first learn them themselves and then diffuse and instil them into all others 7. That they might set their hope in God and not forget the works of God but keep his commandments Paraphrase 7. And that in order to the preserving and cherishing all parts of piety in them a chearful relyance and dependance on him that had thus demonstrated his readiness to succour them thanksgiving and praising of him for his works of power and mercy and a careful performance of all holy uniform obedience to his commands as to him that had wrought redemption for them and so purchased them to be his servants 8. And might not be as their fathers a stubborn and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God Paraphrase 8. And to restrain them from transcribing their fathers copies who when they were thus strangely obliged by God were yet guilty of most vile provoking obstinacies unbeliefs and rebellions murmurings and downright Apostasies from his law by Idolatry c. would either never set themselves heartily to the ways of God or if they did presently relapst into foul transgressions 9. The children of Ephraim being armed and carrying bows turned back in the day of battel Paraphrase 9. Delaying in their performances with God as they did sometimes in their warlike engagements when they were just ready to fight and wanted nothing toward the doing it successfully they fainted in the very point of the assault and fled out of the field Thus the Ephramites appear to have done and consequently were defeated and assaulted by the Philistims 1 Chron. 7.21 And just thus did many other of these when any service was really to be performed to God any danger to be combated with and virtue of patience or faith or courage to be exercised then were they sure to falter and fall off shamefully 10. They kept not the Covenant of God and refused to walk in his law 11. And forgat his works and wonders which he had shewed them Paraphrase 10 11. And seldom or never made they good any constancy of obedience to him were still apt to murmur and distrust his promised assistance though ascertained to their faith by never so many wonderful experiments of his power and providence toward them would not go on in the way that God directed them but through fear and distrust fell into mutinies and quarrels with Moses and refused to be ruled or conducted by him 12. Marvelous things did he in the sight of their fathers in the land of Egypt in the field of Zoan Paraphrase 12. And this was a most hainous aggravated infidelity much heightned by the many works of wonder that God had afforded their fathers so lately in bringing them out of Egypt by a mighty hand and fearful prodigious judgments upon Pharaoh and his people 13. He divided the sea and caused them to pass through and he made the waters to stand as an heap Paraphrase 13. The conclusion of which was that he made the very sea recede and depart before them and stand still like a wall Exod. 14.22 or like a heap Exod. 15.8 see note on Psal 33. b. to secure them from all danger of approach and so carried them through the chanel as on dry ground and conducted them safe out of Egypt 14. In the day time also he led them with a cloud and all the night with a light of fire Paraphrase 14. To this end he set a lightsome cloud over their heads at once to overshadow and inviron them see note on 1 Cor. 10. a. and this cloud so disposed that in the night-time it afforded light to the Israelites though not to the Egyptians that followed them but made a clear separation between them Exod. 14.20 and in the day-time when they needed not its light it was yet visible over them and about them by this means miraculously directing and conducting them in their journeys 15. He clave the rocks in the wilderness and gave them drink as out of the great depths Paraphrase 15. And in their journeying in the wilderness when they wanted water he commanded Moses to strike a rock with his rod and by so doing there came
covenant to Abraham c. which could not have been in case he had at once destroyed them all 40. How oft did they provoke him in the Wilderness and grieve him in the desert Paraphrase 40. This they very often deserved by their distrusts and murmurings even ten several times Numb 14.22 in the forty years space which they spent in the wilderness 41. Yea they turned back and tempted God and limited the holy One of Israel Paraphrase 41. Sometimes expressing a desire to go back again into Egypt sometimes demanding some evidence of his power sometimes resolving their wants to be so great that God was not able to supply them 42. They remembred not his hand nor the day when he delivered them from the enemy Paraphrase 42. And so shewing themselves to have forgotten the power of his mighty works toward them when he rescued them out of the slavery and oppression of Pharaoh 43. How he had wrought his signs in Egypt and his wonders in the field of Zoan Paraphrase 43. And wrought such miraculous signal judgments on the Egyptians 44. And had turned their rivers into blood and their floods that they could not drink Paraphrase 44. Such was the turning all their rivers and springs into blood and so leaving them no water to drink Exod. 7.21 45. He sent divers sorts of flyes among them which devoured them and frogs which destroyed them Paraphrase 45. Such the mixt multitude of noxious creatures Exod. 8.21 such the frogs Exod. 8.5 46. He gave also their increase unto the Caterpillar and their labour unto the Locust Paraphrase 46. Such the Locusts Exod. 10.4 which devoured the fruit of their ground for which they had laid out their seed and labour and by this means lost all their expected harvest 47. He destroyed their vines with hail and their sycomore-trees with frost 48. He gave up their cattel also to the hail and their flocks to hot thunderbolts Paraphrase 47 48. Such the plague of hail and fire mixt together Exod. 9.22 which destroyed and burnt up their trees and whole flocks of cattel 49. He cast upon them the fierceness of his anger wrath and indignation and trouble by sending evil angels among them Paraphrase 49. Such was that great expression of his highest displeasure and that forest plague to them the sending the destroyer into every house of the Egyptians Exod. 12.23 29. a multitude of angels ministers of his wrath 50. He made a way to his anger he spared not their soul from death but gave their life over to the pestilence Paraphrase 50 51. Which executed his vengeance with great discretion on the very lives both of man and beastâ— of the Egyptians sent a sore disease among them which destroyed all the first-born both of men and cattel through all their dwellings not one mean-while of the Israelites being involved in it See note k. Thus dealt he with that people which sprang from Cham by Mizraim when they opposed his power and oppressed his chosen people 51. And smote all the first born in Aegypt the chief of their strength in the tabernacles of Ham. 52. But made his own people to go forth like sheep and guided them in the wilderness like a flock Paraphrase 52. Whereas his mercy and care and signally favourable providence attended the children of Israel both in their passage from Egypt and journeying through the wilderness went before them in a remarkable manner in a pillar of cloud and fire conducting them day and night as a shepherd going before his flock leads them into their pastures and continually waited over them and provided supplies for all their wants 53. And he led them on safely so that they feared not but the sea overwhelmed their enemies Paraphrase 53. And the same sea that gave them a safe and fearless passage as soon as they were gone returned violently and drowned all their enemies that pursued them 54. And he brought them to the border of his sanctuary even to the mountain which his right hand had purchased Paraphrase 54. And the same conduct of his special providence hath he afforded them from time to time till at the last he hath brought them to the possession of mount Sion where now his worship is set up a place of special strength taken from the Jebusites by David through that victorious over-ruling hand of Gods which obtained this conquest for him 55. He cast out the heathen also before them and divided them an inheritance by line and made the tribes of Israel to dwell in their tents Paraphrase 55. Thus when they entred Canaan the whole work was Gods first in dispossessing the heathen inhabitants then in appointing their lands to be by Joshua divided among the tribes of Israel and then giving them a quiet and safe possession of them 56. Yet they tempted and provoked the most high God and kept not his testimonies Paraphrase 56. But all Gods wonderful mercies had no effect on them whilst he thus obliged them they still distrusted him and thereby and by their obstinate unruliness and disobedience extreamly provoked his displeasure 57. But turned back and dealt unfaithfully like their fathers they were turned aside like a deceitfull bow Paraphrase 57. As they which were brought out from Egypt did frequently apostatize from God and wisht themselves back in Egypt again and never were sincere in their affections to and their service of God so did they continue to do when they were setled in Canaan they fell off from God Deut. 22.15 18. and at every turn diverted to Idol-worship and cannot be more fitly compared than to a crooked bow which never sends the arrows to the mark to which they are directed professing the service of God and stiling themselves his people all their actions were quite contrary to what he required and expected from them 58. For they provoked him to anger with their high places and moved him to jealousie with their graven images Paraphrase 58. They foulely fell into the highest and grossest sins of idolatry and superstition worshipping false Gods i. e. devils or evil spirits and images of the heathen in high places where altars were erected and sacrifices offered to them Deut. 32.16 17. 59. When God heard this he was wroth and greatly abhorred Israel Paraphrase 59. This could not chuse but provoke Gods displeasure in a very high degree And so indeed it did And the effect of it was 60. So that he forsook the tabernacle in Shilo the tent which is placed among men Paraphrase 60. That God assisted not their armies but permitted the Philistims to rout them and carry away the Ark 1 Sam. 4.10 11. that Tabernacle which God had pitched among that people for himself to dwell in and so to conduct them and protect them 61. And delivered his strength into captivity and his glory into the enemies hand Paraphrase 61. And thus by Gods chastising hand did the greatest and most profest enemies of
up the right hand of his adversaries thou hast made all his enemies to rejoyce Paraphrase 42. And now their enemies and assailants are as continually prosperous as David himself was wont to be 43. Thou hast also turned the edge of his sword and hast not made him to stand in the battel Paraphrase 43. Their weapons that were for ever victorious by thy forsaking them have quite lost their keenness they that were never accustomed to defeats in their fights are now subdued and unable to make any farther resistance 44. Thou hast made his glory to cease and cast his throne down to the ground Paraphrase 44. The great fame and renown and power which they had among all men is now utterly lost 45. The days of his youth hast thou shortned thou hast covered him with shame Selah Paraphrase 45. Our Princes slain and their people subdued and captivated and contumeliously handled 46. How long Lord wilt thou hide thy self for ever shall thy wrath burn like fire Paraphrase 46. This is a most sad estate and if we be not speedily rescued out of it we shall all be finally destroyed and the people and d seed of David to whom those illustrious promises were made utterly consumed 47. Remember how short my time is hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah Paraphrase 47 48. Our age and space of life here is very transient and flitting and is soon and certainly concluded in the grave that inevitable lot of all mankind And in this state of captivity we have little joy or comfort in that life which is afforded us we are born miserable and pass through a succession of miseries here and are shortly scised with death And this is far distant from the purport of that Covenant made with David the benefits of which we it seems by our sins have as to this age of ours utterly forfeited 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth Paraphrase 49. O blessed Lord be thou at length pleased to be propitiated to pardon these our provoking sins to remember and resume thy methods of mercy and by what wayes thine own wisdom shall best choose to perform the purport of thy Covenant so long since ratified to David In this thy fidelity is concerned and this we are sure will be made good in the eyes of all O that it might be thy good pleasure to manifest it at this time by the restoring of Davids posterity our Monarchy Temple and People to the former dignity 50. Remember Lord the reproach of thy servants how I do bear in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O Lord wherewith they have reproached the foot-steps of thine anointed Paraphrase 50 51. Till thou please thus by some means to rescue us we are likely to be the reproach of all the heathen people about us who will now object the evacuation and frustration of our faith and hopes founded on thy promises to David's seed and say by way of derision that our Messias is very long a coming 52. Blessed be the Lord for evermore Amen and Amen Paraphrase 25. But whatever their contumelles or our sufferings are they shall not discourage or take us off from Blessing and Praising thee and steadily relying on thee whatsoever desertion our soul provoking sins have most justly now brought upon us yet upon our reformation thou wilt certainly return in mercy to us and whatsoever interruptions thy promised Mercies may seem to have in respect of our captive Prince and People the present posterity and Kingdom of David yet 't is most certain the Promises made for sending the Messias whose Kingdom and redemption is not of this world but spiritual and eternal the erecting of his Throne in his servants hearts and the redeeming them from Sin and Satan shall in due time be performed in Christ that most illustrious son of David to whom and none else belonged the promise under the oath of God And in this completion of Gods Covenant with David his servant of which all Gods faithful servants shall have their portions we securely and with full confidence acquiesce and all joyn in an ardent and most devout celebration of God's fidelity his constant performance of all his promises and so conclude So be it Lord and So certainly it shall be Annotations on Psalm LXXXIX V. 2. I have said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said belongs to God and not to the Psalmist appears v. 3. where in connexion with this is added I have made a Covenant with my chosen I have sworn unto David my servant When the LXXII therefore and Syriack and Latine c. read it in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said it is to be lookt on as their paraphrase to express the meaning and not that they read it otherwise than the Hebrew now hath it and this the rather because of the great affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and the first person But when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faithfulness shalt thou establish these again as those of v. 1. are the words of the Psalmist speaking unto God And of such permutation of persons God saying the former part and the Psalmist by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering God in the latter there are many examples One follows here in the next words the third and fourth verses being evidently spoken by God I have made a Covenant Thy seed will I establish But the fifth by way of answer by the Psalmist And the heavens shall praise thy wonders O Lord. The Jewish Arab who seems with some other Interpreters to refer it to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have known or made known though being without vowels it may be read in the second person as thou hast declared adds in the beginning of v. 3. who hast said I have made a Covenant c. V. 6. Mighty As of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been shewed note on Psal 82.6 so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be resolved that it signifies Angels even those that are in heaven in the beginning of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to God being communicated also to them there being no more difference between those two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God than there is betwixt compared in the former and likened in the latter part of the verse where we read can be compared the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ponere disponere there to set himself in aray to enter the lists Job 6.4 and thence 't is to dispute to aray
locusts Exod. 10.4 came and swept utterly away v. 5. 36. He smote also the first-born in their land the chief of all their strength Paraphrase 36. In the last place he sent his destroying Angels in the depth of the night to kill every first-born the prime and stoutest and most valued both of man and beast through all the land from Pharaoh to the meanest person in Aegypt ch 11.5 and 12.29 37. He brought them forth also with silver and gold and there was not one feeble person among their tribes Paraphrase 37. And upon this last judgment they were urgent and importunate to have them gone Exod. 12.31 33. And the children of Israel took all the houshold-stuff that they had and God gave them favour in the sight of the Aegyptians Exod. 11.3 and 12.36 so that they lent them many rich jewels and denied them nothing that they required Exod. 12.35 36. And one circumstance more there was very considerable that at this time of their going out in this haste there was not one sick or weak person among all the people of Israel not one by impotence or sickness disabled for the march but all together and in one host or army went out from the land of Aegypt which strange remark of Gods providence though it be not exprest in the story is yet intimated Exod. 12.41 38. Aegypt was glad when they departed for the fear of them fell upon them Paraphrase 38. And now the Aegyptians were instructed by their plagues not onely to be content to lose these their so profitable servants but even rejoyced and lookt upon it as a deliverance to themselves that they were thus rid of them and so as they hoped of the sufferings which the deteining them against Gods command had brought upon them So terribly were they amated at the death of their first-born that they cryed out they were all but dead men if they did not presently atone God by dismissing them Exod. 12.33 39. He spread a cloud for a covering and fire to give light in the night Paraphrase 39. In their march God conducted them in a most eminent manner by his Angels in a cloud encompassing their hosts and that cloud so bright and shining that in the dark of the night it lighted them and gave them an easie passage Exod. 13.21 22. 40. The people asked and he brought quails and satisfied them with the bread of heaven Paraphrase 40. As they past through the wilderness of Sin and wanted food and murmured God pardoned their murmuring and furnished them with quails a most delicious sort of flesh and instead of corn for bread he sent them down in a showre from heaven bread ready drest or prepared and thence called Manna and that in such plenty that every man had enough Exod. 16.16 41. He opened the rock and the waters gushed out they ran in the dry places like a river Paraphrase 41. At Rephidim when they murmured for water Exod. 17. God appointed Moses to strike the rock in Horeb v. 6. and there came out water in such plenty that it ran along see Psal 78.20 and as the Jews relate attended them in a current or stream through the drought of the desart so that we hear no more of their want of water till they came to Cadesh see note on Cor. 10. b. and then took a contrary way in their journeying 42. For he remembred his holy promise and Abraham his servant Paraphrase 42. And all this an effect of his own free mercy in discharge of his promise made to Abraham whose fidelity to him God was pleased thus to reward upon his posterity 43. And he brought forth his people with joy and his chosen with gladness 44. And gave them the lands of the heathen and they inherited the labour of the people Paraphrase 43 44. And so at length having brought out his people with so much glory victorious and triumphant out of Aegypt he possest them of the promised Canaan cast out the old inhabitants before them for their pollutions and idolatries and planted this his peculiar people in their stead 45. That they might observe his statutes and keep his laws Praise ye the Lord. Paraphrase 45. And all this not that they should indulge to riot and imploy their plenty in lusts and pleasures or grow fat and wanton but that being thus richly supplied wanting no manner of thing that is good having nothing of encumbrance or diversion but on the contrary all kinds of encouragements to piety they should therein constantly exercise themselves according to the ingagements and obligations incumbent on those that had received such a succession of miracles of mercies from God a type of that duty now incumbent on us Christians upon far greater and more considerable obligations that especially of our redemption by Christ from the power as well as the guilt of sin and return him the tribute of sincere obedience for ever after approve themselves an holy peculiar people to him zealous of good works And in so doing let us all indeavour uniformly to praise and magnifie and glorifie the name of God Hallelujah Annotations on Psal CV V. 3. Glory ye That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reciprocal conjugation is yet to be here rendred in the active sense is agreed on both by the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the former praise in his name and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise to his name where as ב in so ל to is certainly a Pleonasme as v. 15. both ב and ל are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his anointed and his prophets and the whole phrase signifies no more than the Latin of the Syriack expresses Laudate nomen sanctitatis ejus praise the name of his holiness just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing God and in God are all one the preposition being abundant very frequently The LXXII indeed and the Latin reade it in the passive sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laudamini in nomine sancto be ye praised in his holy name but this certainly without any propriety of expression the praises of God and not of our selves being the duty to which we are invited in this Psalm V. 4. His strength For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and accordingly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin confirmamini be confirmed and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and so the sense would well bear seek the Lord and be confirmed let all your strength be sought from him so the Jewish Arab Seek the Lord and seek that he would strengthen you or strength from him or you shall certainly be strengthened if by prayer you diligently seek him But we need not change the reading for the gaining this sense This Psalm was composed for the constant use of the Sanctuary and then 〈◊〉 〈◊〉
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 〈◊〉
exact opposition one to the other the first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high is exalting himself the latter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lowly humbling himself And proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and earth must be opposed also and the one joyned with his exaltation as the term of that and the other with his humiliation as the term of that and then the like decorum being observed betwixt dwelling and seeing or beholding the higher being proper for the habitation but the lower being accommodated to the works of his providence signified by seeing the construction will be regularly thus who is like unto Jehovah our God who exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabite or dwell there and yet humbleth himself at the same time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see behold or order all things therein by his providence and his grace An observation which hath always had truth in it from the beginning of the world but then most signally when the Messias the supreme God of heaven came to visit us here on earth in so great humility Of this kind of composition there want not examples see Cant. 1.5 I am black but comely as the tents of Kedar as the curtains of Solomon i. e. black as the tents of Kedar but fair as the curtains of Solomon So Deut. 32.42 I will make my arrows drunk with blood and my sword shall devour flesh with the blood of the slain and of the captives where the sense exacts this other placing I will make my arrows drunk with blood the blood of the slain and my sword shall devour the flesh of the captives So Rom. 1.12 the righteousness of God is revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from faith to faith i. e. the righteousness of God by faith is revealed to faith or that men might believe see Note b. on that Chapter To this sense I conceive all the ancient translators had respect the Chaldee rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who exalted his habitation that he may dwell and le ts down his eyes that he may see in heaven and in earth but the LXXII more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dwelleth in the heights and beholdeth the things that are below in the heaven and in the earth and so the Syriack who sitteth on high and beholdeth or looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on that which is deep or low not as the Latin reads coelum terram the heaven and earth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. on heaven and earth In all which rendrings the letting down the eyes the beholding the things that be low or deep cannot be common to the heaven and earth but is proper to the earth in opposition to heaven For as for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air it cannot probably have place here any more than v. 4. where his glory is said to be above the heavens to express the infiniteness of it by its superiority to the highest of all creatures which consequently must be resolved to be the highest heavens and not the air which is much inferiour to them If this should seem to be too unusual and violent an hyperbaton then the meaning must be that although God be high in his throne of glory yet he condescends to the managery of the whole fabrick stoops down to behold the things on earth and by as great a condescension looks on those in heaven his glory therein approving it self to be above the heavens because his beholding the transactions there is a descending or looking down V. 9. Keep house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house is sometimes best rendred family so Gen. 7.1 Go thou and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy family into the Ark. So Exod. 1.21 God made for the midwives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 families 2 Sam. 7.11 God shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a family i. e. give thee children And so here speaking of God's mercy to the poor and lowly and instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the barren childless woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 settling her an house must be giving children and so will most intelligibly be rendred settleth the barren in a family and then to it will best accord what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joyfull mother of children there being no such matter of joy to a barren woman as that of having children The Jewish Arab quite leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his translation renders it and that maketh the barren woman a joyfull mother of children as thinking it included in the sense A phrase very nigh unto this we had Psal 68.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the speech being of solitary persons widows c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying adverbially at home the rendring was somewhat to differ from this as the sense did The Hundred and Fourteenth PSALM The hundred and fourteenth is a brief recital of the miraculous works of God to his people the Jews in their redemption out of Aegypt and journey to Canaan an emblem of his greater miracles of mercy in the redemption of mankind by the death of his Son 1. WHEN Israel went out of Aegypt the house of Jacob from a people of strange language 2. Judah was his sanctuary and Israel his dominion Paraphrase 1 2. When God was pleased to deliver his people of Israel out of the servitude they indured in Aegypt he did in a signal manner demonstrate both the sacred and inviolate nature of all his promises and the overruling virtue of his power and dominion over all creatures his fidelity at once and his omnipotence 3. The sea saw it and fled Jordan was driven back Paraphrase 3. At his least command the Red sea departed out of the chanel and left a dry ground for them to pass in the midst of it as at another time the river Jordan parted asunder and the current stopt its course and went backward the waters were cut off Jos 4.7 whilst Joshua and the people passed over it 4. The mountains skipped like rams and the little hills like lambs Paraphrase 4. And at the giving the Law to them in the wilderness the whole mountain on which it was Mount Sinai all the greater and lesser branches of it did greatly shake and move out of the place most terribly Exod. 19.18 5. What ailed thee O thou sea that thou fleddest thou Jordan that thou wast driven back 6. Ye mountains that ye skipped like rams and ye little hills like lambs 7. Tremble thou earth at the presence of the Lord at the presence of the God of Jacob 8. Which turned the rock into a standing water the flint into a fountain of waters Paraphrase 5 6 7 8. If any man demanded what was the reason of the prodigious ebb of the Red sea or of the
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
of all that are in distress and thou hast promised thy certain relief to all that constantly wait on thee and in those thy promised mercies I have a peculiar portion Thy justice therefore and fidelity as well as thy mercy are concerned in granting me a seasonable deliverance at this time 3. Be thou my strong habitation whereunto I may continually resort thou hast given commandment to save me for thou art my rock and my fortress Paraphrase 3. O be thou my sure place of retreat whither I may constantly betake my self in in time of distress or danger This thou hast promised O Lord and therefore on thee I confidently depend for the performance of it 4. Deliver me O my God out of the hand of the wicked out of the hand of the unrighteous and cruel man Paraphrase 4. Lord suffer not injurious wicked men to succeed in their projected violences and cruelties against me 5. For thou art my hope O Lord God thou art my trust from my youth Paraphrase 5. To obtain thy audience to this request I have this argument of all others most forcible with thee viz. that I am one that have ever depended and relied on thee as thy creature and peculiar client 6. By thee have I been holden up from the womb thou art he that took me out of my mothers bowels my praise shall be continually of thee Paraphrase 6. Who acknowledge it thy work of continued protection by which I have been supported every hour of my life as of thy primary gift that I ever had any being in the world and so am obliged to bless and magnifie thy Name continually for both 7. I am as a wonder unto many but thou art my strong refuge Paraphrase 7. I am vilified and scoffed and reproached by many that I can talk of relief from heaven when in the eye of man I am so low and in such a deplored and lost condition but yet am I not disheartned or amated by this I know whom I have trusted and that there is no security like that of relying and depending on thee 8. Let my mouth be filled with thy praise and with thy honour all the day Paraphrase 8. O be thou now pleased to hasten to my relief that I may be able to refute these scoffers and divulge and proclaim to others the glorious advantages of thy service beyond any other course that can be received in competition with it 9. Cast me not off in the time of old age forsake me not when my strength faileth me Paraphrase 9. When I am in the wane of mine age and most feeble and destitute of strength I have none to fly unto but thee only O be thou pleased not to reject or despise me 10. For mine enemies speak against me and they that lay wait for my soul take counsel together 11. Saying God hath forsaken him persecute him and take him for there is none to deliver him Paraphrase 10 11. But refute the obloquies of my enemies who rejoyce and triumph over me and resolve and assure one another that I am forsaken by God and may now be securely assaulted and destroyed by them 12. O God be not far from me O my God make haste for my help Paraphrase 12. Let this their impiety excite and provoke thee speedily to arise to my relief who have no other to depend on but thee only 13. Let them be confounded and consumed that are adversaries to my soul let them be covered with reproach and dishonour that seek my hurt Paraphrase 13. And so shall my triumphant enemies be brought to shame seeing themselves thus frustrated and disappointed in their malicious designs and attempts against my life 14. But I will hope continually and will yet praise thee more and more Paraphrase 14. But whatever their triumphs and scoffs are they shall not drive me from my fast and sure hold nor yet from proclaiming to all men the exceeding goodness of that God on whom I wait but the more they scoff the more will I magnifie his greatness and profess my dependance on him 15. My mouth shall shew forth thy righteousness and thy salvation all the day for I know not the numbers thereof Paraphrase 15. And continually declare and depraedicate his mercy and fidelity that never fails to deliver those that relie on him And when I have spent my whole life on this task I shall justly think that I have come far short of giving him his due praises whose abundant excellencies and goodness toward his servant are infinitely above my imperfect measures either of valuation or expression 16. I will go in the strength of the Lord God I will make mention of thy righteousness even of thine onely Paraphrase 16. Whatsoever I undertake shall not be in any confidence of mine own but in full reliance on Gods strength alone and never talk of any security but that which I hold by his free mercy and fidelity which obligeth him to perform his promise and never to forsake those that depend on him 17. O God thou hast taught me from my youth and hitherto have I declared thy wondrous works Paraphrase 17. O blessed God I have had experience of thy wonderful acts of power and goodness from the first part of mine age and accordingly I have made declaration of them 18. Now also when I am old and gray-headed O God forsake me not until I have shewed thy strength unto this generation and thy power to every one that is to come Paraphrase 18. Do not thou now that my years increase and therewith my wants of thy support withdraw it from me but afford me matter of continual acknowledgments that I may yet proclaim thy attributes to many more than yet I have done that I may live to be an instrument of bringing in many proselytes to thy service who as yet are not born or know nothing of thee 19. Thy righteousness also O God is very high who hast done great things O God who is like unto thee Paraphrase 19. O how great is thy bounty how infinitely great how glorious are thy works of power and goodness There is none that can in the least be compared with thee 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth Paraphrase 20. Though thou hast permitted me to fall into very sharp afflictions and distresses yet I doubt not either of thy power or will to restore me again and rescue me out of the lowest and most disconsolate state 21. Thou shalt increase my greatness and comfort me on every side Paraphrase 21. And having done so exalt me higher than I was before the turning of thy face from me 22. I will also praise thee with the Psaltery even thy truth O my God unto thee will I sing with the harp O thou holy one of Israel Paraphrase 22. And for this thy constant performance
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