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
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 〈◊〉
seated in his throne by God all their designs and enterprises against him are blasted by the Almighty and prove successless and ruinous to them And so in like manner all the opposition that Satan and his Instruments Jews and Romans Act. iv 25 make against Christ the Son of David anointed by his Father to a spiritual Kingdom a Melchizedekâ—an Royal Priesthood shall never prevail to hinder that great purpose of God of bringing by this means all penitent believers to salvation 2. The Kings of the earth set themselves and the rulers take counsel together against the Lord and against his anointed saying Paraphrase 2. The Princes and Governours of the Nations round about Judea the Kings of the Philistims and Moabites and Damascenes and many more rose up against David the Syrians joyned with Hadadezer King of Zobah 2 Sam. viii 5. and in so doing opposed the Lords anointed one set up and supported by God in a special manner and so in effect rebelled against God himself In like manner did Herod and Pilate and the Jewish Sanhedrim make a solemn opposition and conspiracy against the Messias Gods holy child Jesus by him anointed Act. lv 27. and therein were fighters against God Act. v. 39. 3. Let us break their bonds asunder and cast away their cords from us Paraphrase 3. Both of these alike resolving that they would not by any means be subject the Philistims c. to David the Jews c. to Christ and the divine laws and rites of Religion by which either of their Kingdoms were to be governed 4. He that sitteth in the heavens shall laugh the Lord shall have them in derision Paraphrase 4. But God that ruleth all things and is much more powerful than they will defeat all their enterprises and magnifie his divine providence as in the securing of David and giving him Victories over them all so in erecting and inlarging of Christs Kingdom and making the utmost of the malice of men and devils as means of consecrating him to that office of Royal Priesthood to which God had designed him 5. Then shall he speak unto them in his wrath and vex them in his sore displeasure Paraphrase 5. All their enterprises against this Government of Gods erecting shall not atattain any part of their desire but only provoke God to great severities and terrible vengeances against them remarkable slaughters in Davids time upon his enemies and under Christs Kingdom the state of Christianity upon the Jews and Romans 6. Yet have I set my King upon my holy hill of Sion Paraphrase 6. Mean while 't is an eminent act of Gods power and mercy to David that soon after his anointing in Hebron 2 Sam. v. 3. he overcame the Idolatrous Jebusites v. 6. and took the strong hold of Zion and made it the seat of his Kingdom and placed the Ark of the Covenant there and thereupon called it the Mountain of the Lord the hill of holiness and there setled the Kingdom long since fore-promised by Jacob to the Tribe of Judah but never fixed in that Tribe till now And the like but exceedingly more eminent act of power and mercy it was in him to seat Christ in his spiritual throne in the hearts of all faithfull Christians possest before his coming by heathen sins and trusting to false Idol Gods parallel to the lame and the blind 2 Sam. v. 16. i. e. not improbably the Jebusuites images Teraphims or the like which could neither go nor ste and yet were confided in by them that they would defend their city 7. I will declare the decree The Lord hath said unto me Thou art my son this day have I begotten thee Paraphrase 7. Now was that Covenant solemnly sealed and ratified to David which he is therefore to publish unto all so as it shall be in force against all persons that shall transgress it that at this time God hath taken the kingdom from the house of Saul Ishbosheth being now slain 2 Sam. iv 6. and setled it upon David who was anointed over Israel also 2 Sam. v. 3. given him the Rule over his own people set him up as his own son an image of his supremacy having at length delivered him from the power of all his enemies and set him victoriously on his throne in Sion which is a kind of birth-day to him the day of his inauguration the birth-day of his power though not his person of his kingdom though not of the King and this much more considerable than the other And in the parallel the Evangelical Covenant is now sealed to Christ and in him to all faithful Christians a Covenant to be publisht to all the world and the foundation of it laid in the death or rather the resurrection of Christ the eternal Son of God who having taken our mortal flesh and therein offered up a full sacrifice and satisfaction for the sins of the world the third day after was brought forth as by a new birth out of the womb of the grave see Act. xiii 33. now never to die again and thereby hath ascertain'd unto us as many as spiritually partake of these that die unto sin and live again to righteousness a blessed immortal life 8. Ask of me and I shall give thee the heathen for thine inheritance and the outmost parts of the earth for thy possession Paraphrase 8. To this is consequent as a free and special mercy of Gods the inlarging of this his Kingdom not only to the Inhabitants of Judea but to many other heathen nations the Philistims Moabites Ammonites Idumeans and Syrians c. who were all subdued by David through the power of God 2 Sam. v. and viii and x. and subjected to him And so upon the Resurrection and Ascension of Christ by the wonderful blessing of God upon the preaching of the Apostles not only the Jews many thousands of them Rev. vii but the heathens over all the world were brought in to the faith of Christ 9. Thou shalt break them with a rod of iron thou shalt dash them in pieces like a Potters vessel Paraphrase 9. All these neighbouring enemies that rise up against him shall he subdue and slay great multitudes of them And so shall Christ deal with his enemies Jews and Heathens subdue some and destroy the impregnable and obdurate 10. Be wise now therefore O ye Kings be instructed ye Judges of the Earth Paraphrase 10. This therefore may be fit matter of admonition to all neighbour Princes as they tender their own welfare that they endeavour to profit by others sufferings and not fall foolishly into the same danger that timely they make their peace and enter into League with David and undertake the Service of the true God which he professes And in like manner when Christ is raised from the dead by his divine power and so instated in his Office of Royal Priesthood it will neerly concern all those that have hitherto stood out
Thy honourable From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosus honorabilis fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour glory splendor and so here in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or among thy splendors thy honours thy ornaments i. e. thy magnificent train The LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy honour to this sense clearly V. 13. Of wrought gold Of the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse this only need be observed that the former signifies ocellare to work a garment full of eyes which eyes being here of gold are probably such as are with us called oes as being of the form of an eye the latter is to paint with a needle i. e. to work upon cloth c. divers colours and figures to imbroider with several coloured silks thereby imitating the various plumes of birds from whence those artificers are called plumarii See the learned Nic. Fuller Miscell l. 1. c. 20. The Forty Sixth PSALM TO the chief Musitian for the sons of Corah a song upon Alamoth Paraphrase The forty sixth Psalm is a profession of all trust and confidence in God and seems to have been written in the time of that tranquillity which is mentioned 2 Sam. 8.5 1 Chron. 18.14 And was committed to the Praefect of the Musick to be sung by the posterity of Corah to the tune known by the title of Alamoth 1. God is our refuge and strength a very present help in trouble Paraphrase 1. All our hope and trust is in God from whom all our aid and auxiliaries must be expected and fetcht down by our daily and constant prayers wherein if we continue faithful and diligent he will never fail to answer and be found by us being always ready at hand in time of distress to succour those that thus seek him 2. Therefore will we not fear though the earth be removed and though the mountains be carried into the midst of the sea Paraphrase 2. This gives us courage in all that can befal us be our state never so much worse than already 't is in time of the most formidable concussion of our armies proportionable to the terriblest earthquake in time of the most visible unavoidable danger such as it would be if the ground we stand on were removed from its stable foundation and cast into the midst of the sea and then ready to sink the next minute and to be ingulphed in that abyss 3. Though the waters thereof roar and be troubled though the mountains shake with the swelling thereof Selah Paraphrase 4. When our enemies both threaten and act most proudly and arrogantly and accordingly are ready to strike a terrour into the valiantest heart among us 4. There is a river the stream whereof shall make glad the city of God the holy place of the Tabernacles of the most High Paraphrase 4. Yet shall the people of God injoy tranquillity and delight in him fetch continual matter of pleasure and refreshment from him the contemptible trenches of the brook Geon which water Jerusalem the waters of Siloah that go softly Isai 8.6 shall not envie the proudest swelling streams as having the supreme Creator and Governour of the world in a peculiar manner resident among them 5. God is in the midst of her she shall not be moved God shall help her and that right early Paraphrase 5. This special favourable providential presence of God is a ground of the greatest security when ever calamity or danger approaches he comes instantly and seasonably to their relief as to the Israelites he did Exod. 14.23 6. The heathen raged the Kingdoms were moved he uttered his voice the earth melted Paraphrase 6. When the Philistims and other heathen nations about us began to threaten and prepare war against us God interposed his hand declared his good pleasure and favour toward us as discernibly as if it had been by voice from heaven or by a thunderbolt shot out from the clouds and presenly they were all discomfited and dispersed as when a flash of lightening or thunderbolt melts or dissolves any thing 7. The Lord of hosts is with us the God of Jacob is our refuge Selah Paraphrase 7. Thus is Gods presence among us our security he being the Lord to whom all armeis are subject the strong tower or fortress to whom we may safely retire in whatsoever difficulty or danger 8. Come behold the works of the Lord what desolation he hath made in the earth Paraphrase 8. 'T is worthy of consideration to all what remarkable judgments God hath shewn upon the heathen nations about us that have set themselves hostilely against us what strange destructions and desolations he hath wrought among them 9. He maketh wars to cease unto the end of the earth he breaketh the bow and cutteth the spear in sunder he burneth the chariot in the fire Paraphrase 9. 'T is he that loveth charity and peace among men and therefore discomfiteth those that are hostilely disposed and 't is not all their military provisions will secure them when he pleaseth to interpose himself he presently brings all to nought as if a consuming fire were come amongst them 10. Be still and know that I am God I will be exalted among the heathen I will be exalted in the earth Paraphrase 10. This therefore may teach the wicked and heathen people what is most prudent for them even to give over their hostilities to lay down their arms taken up against the people of God For 't is certain they shall not finally prosper God will subdue all their prowess and magnifie himself upon them and demonstrate that there is nothing gained by resisting of him 11. The Lord of hosts is with us the God of Jacob is our refuge Selah Paraphrase 11. Nor consequently by opposing of those with whom God is present to support and relieve them in all their dangers Annotations on Psalm XLVI Tit. Alamoth This Alamoth we find mentioned 1 Chron. 15.20 where in bringing up the Ark from Obed-Edom the singers Heman Asaph and Ethan i. e. these sons of Corah here mentioned were appointed to sound with Cymbals of brass and Zechariah c. with Psalteries on Alamoth and Mattathias c. with harps on the Sheminith or the eighth to excel or oversee see note on Psal 4.a. what it is Chimchi informs us upon Psal 3. the name of a tune or melody or musical key to which this Psalm was set and to be sung by the sons of Corah And considering that Psal 9. intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not improbable that this should refer to that and being set to the same key or tune be said to be a song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this tune so called and vulgarly then known by that title The LXXII referring to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occultavit render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the
morning in the resurrection in which the just shall judge the world and so subjugate the wicked wordlings to all eternity Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their beauty or form or figure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effinxit formavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being an imperfect sense must be supplied from that which went before and their form i. e. so likewise shall their form do as the upright shall in the resurrection have dominion over the wicked rise and raign joyfully so likewise shall their form or figure referring to the restauration of their bodies they shall rise again in their old shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the failing of Hades from an habitation to it i. e. where Hades shall fail to be an habitation to it i. e. when the grave or common repository of the dead in which their beauty form and figure was consumed shall it self decay and lose its strength death having forfeited her sting and the grave her victory no longer to be a mansion to the bodies of the just And this being here spoken in general of all just men is by David particularly applied to himself v. 15. But God will deliver my soul from the power of the grave c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their help as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petra a rock and by metaphore strength refuge and so help and the Latine follows them but Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their form or image And so this is the interpretation of this whole verse the principal part of difficulty in this parable or dark saying for which this Psalm was designed V. 15. Receive me God 's receiving here is to be understood in the same sense as Enochs being received or taken by God Gen. 5.24 or as we find Psal 73.34 thou shalt after receive me to glory Thus Jonah 4.3 he prays take I beseech thee my life And then it will signifie Gods future receiving him to glory V. 18. Though whilst he lived The Hebrew of the 18. verse is thus literally and clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his living or life time he blest his soul the impious worldling applauded much his own present state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men shall praise thee or thou shalt be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou dost well to thy self i. e. for doing well to thy self for doing that which may tend really and eternally to thy good and not for saying well for applauding thy present felicity V. 19. Shall go To go or to be gathered to the fathers is a known expression of dying in peace and the same is the importance of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall go to the generation of his fathers So the Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the memory of the just shall come and be added to the generation of their fathers but the wicked shall never see light The Fiftieth PSALM A Psalm of Asaph Paraphrase The Fiftieth Psalm is a solemn magnifying of Gods power and majesty and a description of the calling of the Gentiles and of the true Evangelical way of worshipping God It was composed probably by David and appointed to be sung by Asaph a Levite appointed by David to attend the Ark and to record and to thank and to praise the Lord God of Israel 1 Chron. 16.5 1. The mighty God even the Lord hath spoken and called the earth from the rising of the sun unto the going down thereof Paraphrase 1. The decree is gone out from the Omnipotent God of heaven the supreme eternity Lord and Judge over all the world that he will assemble and convocate the whole Nation of the Jews from Dan to Bersheba from sea to sea from East to West to reduce and take them off from their hypocritical and abominable practises and bring them to the due acknowledgment and pure worship of the true God and the practise of all virtue 2. Out of Sion the perfection of beauty God hath shined Paraphrase 2. To this end as God hath fixt his Tabernacle on Mount Sion presentiated himself as illustriously there as he did at the giving the Law on Mount Sinai so shall the Son of God in the fulness of time descend to this earth of ours the true light John 1.9 shall shine forth the Messias shall be born of our flesh of the seed of David and having preacht repentance to the Jews and being rejected by their Sanhedrim and Crucified by them he shall rise from death and ascend to his Father and then send his Spirit on his Apostles thereby commissionating them to reveal his Gospel to all the world beginning from the place where God hath been pleased in a special manner to reside this most beautiful mount of Sion there he now presentiates himself and from thence he shall then begin to shine forth and inlighten the heathen world the preaching of his Gospel to all the world shall commence and proceed from thence 3. Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him Paraphrase 3. What is thus decreed shall certainly come to pass in its appointed time and be lookt on as an extraordinary and signal work of Gods power wherein much of his divine presence shall be discernible and the immediate attendants of it shall be very dreadful and terrible above that of the giving the Law to the Jews from Mount Sinai 4. He shall call to the Heavens from above and to the earth that he may judge his people Paraphrase 4. And it shall begin with a summons as to a solemn Assises for the examining the actions of men good and bad those that have resisted and despised the Messias and those that have subjected themselves to him All shall be judged by him the former punished and the latter rewarded And Angels and Men shall be summoned and called in to be executioners of these his judgments 5. Gather my Saints together unto me those that have made a Covenant with me by sacrifice Paraphrase 5. And the good Angels his ministers of preservation shall be appointed to take special care of all the pious believing Jews Mat. 24.31 Rev. 7.3 who have sincerely given themselves up to his service received the Christian faith and in their baptism made vow of performing it faithfully which adore and pray constantly to him and not to suffer any harm to come nigh to these 6. And the heavens shall declare his righteousness for God is Judge himself Selah Paraphrase 6. And so accordingly shall they do rescuing all faithful believers out of the calamities that attend the crucifiers A thing much to be taken notice of as an act of most
gracious methods but still resist and stand out impenitently in their sins 't is in all reason to be expected from his justice that he shall pour out his vengeance upon these stout presumptuous sinners heads and destroy them utterly And thus shall it befall those that hold out against the Messias when the Apostles after his resurrection shall with the conviction which that brought and the miraculous power shed on them by the holy Ghost preach the Gospel to his crucifiers and call them to repentance for then upon their persisting in their obstinacy their utter destruction is to be look't for 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea Paraphrase 22. The Lord hath promised now to repeat among us all his glorious acts to do as great things command as signal deliverances and victories for Jerusalem as were wrought in Batanea or the Red-sea And all this but an essay of the deliverance of the Messias from the very power of the grave consequent to which is our resurrection as also of the spiritual deliverance wrought for Christians from the power of sin and satan 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same Paraphrase 23. The blood of thy enemies shed in such abundance that thy dogs shall lap and drink it shall be the sea in which thou shalt pass and that red without a figure And proportionably shall be the destructions on the enemies of Christ and Christians in the age of the Messias 24. They have seen thy goings O God even the goings of my God my King in the sanctuary Paraphrase 24. After the coming out from Egypt and delivery of the Law by the ministry of whole hosts of Angels the Ark and the Tabernacle being built constantly marched before them in all their journeyings with a procession of like solemnity though performed by meaner persons an host though not of heavenly officers and so conducted them to the place of their promised rest Numb 10.35 and with it God himself went as a King before them to rule and guide and protect them And so shall Christ by his grace by his word and his sacraments when he is in heaven 25. The singers went before and the players on instruments followed after amongst them were the damsels playing with timbrels Paraphrase 25. And the going up of the Ark was very solemn with voices and instruments of Musick both which were committed to the Levites care and the pious women accompanied and bare their part in the quire And so when Christ is gone up to heaven the Apostles shall celebrate and promulgate it to all the world and Mary Magdalen and other women witnesses thereof shall affectionately joyn with them indivulging it 26. Bless ye God in the congregation even the Lord from the fountain of Israel Paraphrase 26. And all the people of Israel all that are come forth from out of the waters of Judah Isai 48.1 excited and called upon the other to magnifie the Name of the Lord As all Christians shall be obliged solemnly to magnifie the Name of the Messias and to that end frequently to assemble together 27. There is little Benjamin with their rulers the princes of Judah and their counsel the princes of Zabulon and the princes of Naphtali Paraphrase 27. Particularly the two royal tribes 1. that of Benjamin from which the first King sprang â— that of Judah from which the second and the two learned tribes Zabulon and Naphtali And we may note that the Kingdom of the Messiah should at length be submitted to by all the Potentates and learned men in the world 28. Thy God hath commanded thy strength strengthen O God that which thou hast wrought for us Paraphrase 28. Thus is it meerly the work of Gods presence noted by the Ark assistance and providence that we have thus been enabled to subdue our enemies and get possession of this good land and so the grace of Christ by which sin and Satan shall be weakned and subdued Lord do thou continue this thy power and goodness and go through with and confirm this work of mercy which thou hast begun and thus far advanced in us 29. Because of thy temple at Jerusalem shall Kings bring presents unto thee Paraphrase 29. And then as thy donatives have been imparted to the very heathen enemies of God v. 18. so by way of return shall the heathen nations and princes come in to the acknowledgement and worship of thee and bring sacrifice and oblations to thy Temple the Queen of Shebah personally the Asiatick Princes and Roman Emperors by their offerings And in like manner the heathen world and the greatest Princes thereof shall imbrace and accept the faith of Christ 30. Rebuke the company of spear-men the multitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in war Paraphrase 30. And those that hold out and trust in their military strength tyrannizing and oppressing and subduing all their neighbour nations and out of an insatiate desire of wealth have they never so much will have more and use all violence and war to that purpose Jam. 4.2 these wilt thou severely punish and destroy And so shall Christ the greatness of heathen Rome which having attained to the Empire of the world and to the greatest wealth imaginable shall be subdued and destroyed by the Goths c. and so the Empire subjected to Christianity in Constantine's time see Rev. 17. and 18. 31. Princes shall come out of Aegypt Aethiopia shall soon stretch out her hands unto God Paraphrase 31. And by this means shall many other heathen nations Egyptians and Ethiopians c. be induced to come in as Proselytes and imbrace the law of God and offer up their prayers in his Temple And so when heathen Rome is subdued to the faith of Christ the other nations that depend on that Empire shall receive it also 32. Sing unto God ye kingdoms of the earth O sing praises unto the Lord. Selah Paraphrase 32. And Jerusalem shall be an house of prayer to all nations and this shall be just matter of the most solemn triumphant joy to all the people in the world all due and to be acknowledged to the God of heaven 33. To him that rideth upon the heaven of heavens which were of old loe he doth send out his voice and that a mighty voice Paraphrase 33. To that God that descended and spake to Moses of old out of the cloud on Mount Sinai with such thunder as made them all to tremble see note on Psal 148. a. and will more clearly reveal his will in the fulness of time by the voice of his own Son incarnate and by the preaching of the Apostles to all the world 34. Ascribe ye strength unto God his excellency is
Psalmist speaking of himself may be taken from Prov. 2.8 For as here the prayer to God to keep or preserve his soul is backt with this motive for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there the aphorisme is delivered expresly for he will preserve the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his pious ones which the LXXII render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that revere or fear or worship him In this sense it is used Psal 32.6 For this shall every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious godly man that fears or worships God pray unto thee in a time when thou mayest be found A promise again of Gods being found granting the requests of such of these when they pray to him And in this notion of the word for one that fears and reveres and humbly addresseth his prayers to God there will be no more difficulty for the Psalmist to say this of himself than that he trusteth in him in the end of the verse cries daily to him v. 3. lifts up his soul unto him v. 4. calls upon him v. 5. and 7. or that he prayes and supplicates to him v. 6. And thus Psal 116.15 speaking of himself pretious saith he in the sight of the Lord is the death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his holy ones those who depend and wait and rely on him in the former verses Nor can it be strange that any or all of these should here be introduced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the grounds of his begging an audience to his prayers when God who though he be not obliged by the merits of our performances is yet by the force of his own promise hath promised to hear the prayers of such as come thus qualified to him The Jewish Arab renders it Preserve my soul and I shall be pure V. 8. The Gods That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high angels are to be here understood is the gloss of the Targum and so the word frequently signifies see note on Ps 82. b. yet the mention of all nations immediately following and those evidently in the notion of the heathen Idolaters of the world or whom it is said that they shall come and worship thee O Lord i. e. forsake their Idols and become proselytes to the true God makes it reasonable to understand it here of those whether good Angels or Devils which are by those nations adored and prayed to and depended on that so the connexion may be evident Among those Gods none is like to thee O Lord and consequently All nations shall forsake them and become worshippers of thee V. 11. Vnite For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unite retained also by the Chaldee the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my heart rejoyce reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce as when Job 3.6 we read in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not rejoyce the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be united when yet the next verse determines it to the sense of joy let no joyful voice come therein Here the points differing the rendring must in reason be as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 univit and note the contrary to hypocrisie or unsincere partial obedience ordinarily exprest by the double heart V. 14. Violent From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or be frighted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and therefore is most literally to be rendred terrible or formidable Yet Abu Walid and Kimchi among the significations of it put fortis potens and accordingly the LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful men and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies potent so also cruel oppressing men from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis durus fuit The Eighty Seventh Psalm A Psalm or Song for the sons of Corah Paraphrase The eighty Seventh Psalm is a brief comparison first betwixt Sion the place of Gods Worship and all Judaea besides and then betwixt it and all other heathen people particularly in respect of the numerousness of eminent persons in the one above what was to be found in all the others It seems to have been composed as a prophetick scheme to foretel the return of the Jews captivity as Isa 54.1 c. and the great prosperity of Jerusalem consequent to it and was designed to be sung by the posterity of Corah 1. His foundation is in the holy mountain 2. The Lord loveth the gates of Sion more than all the dwellings of Jacob. Paraphrase 2. The Lord of heaven hath chosen one place on all the earth wherein he is pleased to reside in a peculiar manner to exhibit himself to his people that call upon him there and as this he hath by promise determin'd to the Cities of Judah rather than any other nation upon the earth so hath he now of all them chosen out Jerusalem and on the north side thereof Psal 48.2 the hill of Sion and there he appointed the Temple to be sumptuously and magnificently built and many Schools of learning to be erected there 3. Glorious things are spoken of thee O City of God Selah Paraphrase 3. This then is the place of Gods residence the embleme of his future incarnation or inhabitation of his glorious Majesty among â—n as also of the Christian Church wherein God by his grace exhibits and presentiates himself and all that ever have spoken of this place have given it huge elogies for the beauty of the situation beyond all other places Psal 48.2 4. I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Aethiopia this man was born there Paraphrase 4. And if it be compared with all other nations Aegyptians Babylonians Philistims Tyrians and Arabians the difference will be found very great especially in respect of the number of eminent pious men produced by the one much greater than in all the other To which also must be added one supereminent advantage viz. that the only true God by his special presence and providence will continue this flourishing condition to this place above all others 5. And of Sion it shall be said this and that man was born in her and the highest himself shall establish her 6. The Lord shall count when he writeth up the people that this man was born there Selah 7. As well the singers as the players on instruments shall be there all my springs are in thee Paraphrase 6 7. Among the nations very few can be found considerable for piety and those discernible only by God who exactly knows and considers every man living whereas through Gods special favour to the Jews in taking such care for the instructing them in his will and ingaging them to his service the number of eminent knowing and pious men is so great that the burthen of the song by which they are praised and celebrated sounds to
fall short of describing Christ's Kingdom which was to be propagated and set up in all Nations those that were most remote from Judea For the reconciling of which difficulty it appears necessary to assign to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 land or earth here the double notion of which the word is capable Sometimes it signifies that land of Judea peculiarly see note on Math. xxiv 6 and then the bounds or extreme parts of that land are the Nations that border on it or are near situate about it the Philistims Moabites Idumeans Syrians c. for all these were literally conquered and subjected by David So Psal lxxii speaking of Solomon the Kings i. e. King David's son v. 1. and of the extent of his Kingdom it is said v. 8. that he shall have dominion from Sea to Sea and from the river unto the ends of the earth which though the lxxii render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world yet certainly belongs not to all the world in the larger acception but in this narrower common both to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 world see note on Mat. xxiv 8 the bounds of the Jewish Kingdom and so is well paraphrased by the Chaldee from one corner of the great Sea to another corner of it from Euphrates to the ends or bounds of the land And so Ps lxi 2 when David saith from the ends of the earth I will cry unto thee 't is sure from beyond Jordan and not in any remote corner of the World whither he was then fled for fear of Absalom 2 Sam. xvii 22 where though the Hebrew word for ends be not the same that here yet it is exactly aequivalent to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiuis or extremum and rendred by lxxii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the extreme parts of the land in the same style as here it is But then if we look forward to the mystical Prophetical signification we must be forced to forsake this restrain'd sense and take it in the full latitude so as to note all the remotest nations of the World as well as those that border on Judea for to all them was this spiritual Kingdom of Christ extended And it is well becoming the wisdom of the Prophetick pen-man and the comprehensive richness of the sacred style to comprise both these in the same phrase as it is thus diversely interpretable V. 9. Break The Septuagint and except the Chaldee Paraphrase all the antient interpreters read not here break but rule or feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasces or reges cos By this 't is evident that they read the Hebrew with other points than we now do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall feed them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavit and not as now the Hebrew Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall break them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit And St. John reteins the Septuagints reading and so gives it authority Rev. 11.27 What is the full importance of that phrase to feed with a scepter or rod of iron is at large explained on that Chap. note o. and in the Addit Annot. viz. to exercise Regal rather than Pastoral Power to bring them to contrition if it may be if not to destroy them utterly V. 10. Be wise The full importance of the two verbs in this tenth verse will be thus best understood The former of them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellexit prudenter se gessit doth in Hiphil in which here it is literally note the causing prudence or understanding to any where any other is mentioned it is the teaching that other but here where there is no such mention it must be reciprocal upon themselves and be thus literally rendred cause your selves to understand and that being to be done by study in matters of speculation by caution in matters of prudence or practice study or take care to understand endeavour to benefit by others sufferings or the dangers you see before you if you do not take heed or beware And thus it fitly belongs to the Princes in Davids time who by the unseasonable and costly opposition of so many against David's Kingdom might now in all reason be advised to beware of the like attempts and much more when Christ is risen from the dead ought all others who observe the practises of the Jews in crucifying him and the fearful judgments that attended them to beware by their example lest by holding still out against the faith they bring on themselves the like destruction As for the second verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erudivit castigavit correxit 't is here in Niphal literally crudimini castigamini corrigimini be ye instructed chastised corrected and this being understood of a real not only verbal passion and applyed to correction of Manners and not external bodily discipline it is fully rendred by be ye reformed Thus Lev. 26.23 And if by these things the judgments foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it ye will not be reformed where the LXXII retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here a word by which reformation is fitly exprest 1 Tim. 1.20 the Samaritane not hear me or not obey me And the latter part of the verse but will walke contrary to me assures us of the sense that being not chastned there signifies the real passive their being not wrought on by chastenings not taken off from their hostilities to God not reformed not amended by them And as thus 't is applyable to the heathen borderers of Judea in Davids time who were now admonished to forsake their hostile ways and to convert to God and make leagues of peace with David so signally exalted by God so doth it most expresly denote the Apostles Preaching repentance after the resurrection of Christ and that in a passive forme as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 11. v. 40. Be ye saved or delivered where by that conversion repentance or reformation is distinctly meant See note on Luke xiii 6 V. 11. With fear The only difficulty in this eleventh verse arises from the trajection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here observable which yet in Scripture especially in the Poetical parts of it is not extraordinary the separating of these two phrases with fear and with trembling one joyned with serving the other with rejoycing in God and the latter conjunction not very commodious joy and terrour or trembling being not ordinarily found together This difficulty is not removed by the descant of some which alluding here to Musical Instruments Lutes or Harps c. observe that the Musick arises from the tremulous motion of the strings for besides many other failings in the parallel the trembling here is annext to the rejoycing and not set as the cause from whence it proceeds and in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our trembling is neither the cause nor the concomitant of our rejoycing The Chaldee therefore reads it 〈◊〉 〈◊〉 〈◊〉
hidden and the Latine pro arcanis and the rest of the antient Interpreters take the same course the Chaldee referring it to Coreh and those that were hidden i. e. swallowed up by the earth with him whilst these sons of Coreh escaped as if the mention of the sons of Coreh in the title by whom this song was to be sung referred the whole Psalm to that story Accordingly verse 2. when the Hebrew reads Though the earth be removed they paraphrase it When our Fathers were changed from the earth V. 5. Right early What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to and how 't is to be rendred is not agreed on by Interpreters 'T is ordinarily joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is then to be rendred with it in or at the mornings appearing And this will certainly be the sense of it if we compare it with other places where the same phrase is used as Ex. 14.27 the sea returned to his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appearing of the morning we render when the morning appeared LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward day So Judg. 19.26 we read in the dawning of the day the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.63 at the appearing of the evening or at eventide and Deut. 23.12 When evening cometh on or looketh toward And being here spoken of Gods aids afforded to his people it may either allude to that deliverance Exod. 14.27 where at the appearing of the morning the sea returned for the drowning of the Aegyptians or else be a proverbial speech for an opportune and seasonable deliverance because that then afforded to the Israelites was such as in the mount it shall be seen is proverbially used in this sense Aben Ezra seems to like the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day i. e. as oft as the morn appears and so the Jewish Arab Interpreter according to the return or course of the day daily But the Syriack according to the notion of it in those other places Exod. 14. c. express it clearly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time or season of the morning and so the Chaldee by their paraphrase the Lord will aid her with the justice of Abraham who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning season appear to have understood it and so Kimchi at the approach of the morning of deliverance after the night of affliction Which well accordeth with the style of S. Paul Rom. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night is gone over or past and the day approacheth meaning the night of persecution and the day of relief or rescue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their deliverance v. 11. The copies of the LXXII vary in this place some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine seem to have read and render mane diluâ—ulo in the morning at the dawning of light and perhaps our English from thence have their right early but the Romane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his countenance But indeed neither of these seem to be their original reading but a third composed between both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his countenance in the morning as rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially in the morning by this means probably applying it to God that he would help her by his countenance or by looking upon her but that would better answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here we have and therefore the rendring will still be most proper at the mornings appearing or when the morning appeareth V. 9. Chariot From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round or circular and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel and by Synecdoche a Chariot Num. 7. and Gen 46. But it signifies also a shield or buckler as being round also and so 't is rendred by the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round shields and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields And so it is most probable being joyned here with how and spear weapons of war the military Chariots which alone can be thought to be respected here being constantly exprest by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Forty Seventh PSALM TO the chief Musitian A Psalm for the sons of Coreh Paraphrase The forty seventh Psalm is a summons and invitation to all to bless and acknowledge God in his power and mercy exprest remarkably to the Jews in subduing the heathen nations about them but mystically to the Christian Church in bringing the Potentates of the world to be members of it It was committed to the Praefect of the Musick to be sung by the posterity of Coreh and probably to be sung at the solemn feasts when the whole nation of the Jews assembled to the house of God at Jerusalem 1. O clap your hands all ye people shout unto God with the voice of trumpet Paraphrase 1. Let all the servants of God praise and magnifie him recount his acts of power and mercy afforded to us solemnize the victories which he hath wrought for us with triumphs and ovations and jubilees 2. For the Lord most high is terrible he is a great King over all the earth Paraphrase 2. For the God of Israel is the only powerful God most formidable to all his and his Churches enemies the only Ruler of all the world 3. He shall subdue the people under us and the nations under our feet Paraphrase 3. It hath been his immediate and peculiar work to subject the Canaanites and the rest of the seven nations and give us possession of their lands and to suppress the Philistims and the other adjoyning nations also 4. He shall chuse our inheritance for us the excellency of Jacob whom he loved Selah Paraphrase 4. It hath been his free act of mercy grace and goodness to seek out and espy Ezek. 20.6 for us of the seed of Jacob so rich a portion and withal to afford us the benefit of his sanctuary that excellence of our strength Ezek. 24.21 and herein to advance us above all other people of the world out of his meer love and favour to us 5. God is gone up with a shout the Lord with the sound of a trumpet Paraphrase 5. He hath a peculiar presence in that place where his people assemble to his service And so the serving him there is another matter of triumphant joy to the pious man the shout and the trumpet call men together thither and so attend that as they do the triumphs of a conqueror 6. Sing praises to God sing praises sing praises to our King sing praises Paraphrase 6. Let us therefore all joyn in the continual magnifying of him as of our God which hath chosen us to himself and as of our King that hath most prosperously fought all our battels
〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum is capable of the right sense he that hath dominion over the world the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God is known in the Creed the ruler of all things The Sixty Seventh PSALM TO the chief Musitian upon Neginoth a Psalm or Song Paraphrase The sixty seventh is a Psalm of supplication and thanksgiving and was committed to the Praefect of the Musick to be sung to the stringed instruments See note on Psal 4. a. 1. God be merciful unto us and bless us and cause his face to shine upon us Selah Paraphrase 1. The good God of heaven pardon our sins supply our wants bestow his blessings both spiritual and temporal behold us with favour and acceptation and for ever continue them to us 2. That thy way may be known upon earth thy saving health among all nations Paraphrase 2. And this will be a means of propagating the fear worship and service of the true God to the whole heathen world when they shall see and consider the eminent miraculous acts of thy providence over us in delivering us from the dangers and distresses that have been upon us 3. Let the people praise thee O God let all the people praise thee Paraphrase 3. And this of an universal reformation and acknowledgment of the one God of heaven and earth is a mercy so much to be wished for and desired by every pious man the inlargement of Gods kingdom that I cannot but give my suffrage to it and most affectionately call upon all to joyn in it and beseech God to give this grace of his to all the men in the whole world 4. O let the nations be glad and sing for joy for thou shalt judge the people righteously and govern the nations upon earth Selah Paraphrase 4. And for them that are admitted to this honour of being ruled and directed by God 't is matter of infinite joy and exultation his statutes being so admirably good and agreeable to all our interests and the administration of his works of providence so perfectly wise and just that all the world are in prudence and care of and love to themselves obliged with joy to submit to the erection of his Kingdom in their hearts 5. Let the people praise thee O God let all the people praise thee Paraphrase 5. 'T were a happy and blessed thing if all the world would be duly sensible of it and so all joyn to acknowledge and worship serve and obey and partake of this mercy of God and so be induced to magnifie his Name for it 6. Then shall the earth yield her increase and God even our own God shall bless us Paraphrase 6. His mercies are afforded to all the rain from heaven and the fruitful seasons peculiar acts of his providence see note on Act. 14.17 and such as oblige all the most heathen men in the world to acknowledge and bless and give up themselves to the obedience of the God of heaven It remains that we continually pray to the same God who hath exprest himself so gratiously to us that he will bestow his benediction both on us and on all that he hath so richly afforded us 7. God shall bless us and all the ends of the earth shall fear him Paraphrase 7. And may it thus be The Lord of heaven crown us with his blessings and may all the most barbarous people in the world be brought to the acknowledgment and worship and uniform obedience and subjection to him Annotations on Psalm LXVII V. 4. Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duâ—cit seems here to signifie in a comprehensive latitude all acts of conduct as of a pastor toward his sheep leading them into their pastures guiding and directing men into those courses which are most eminently profitatable for them of a General toward his Souldiers marshalling them and going before them and so prospering them in their fight against all kinds of enemies and lastly of a King ruling and ordering his subjects and so doth God those that will sincerely submit to him All which the word lead or conduct may contain under it and so that will be the fitter because the more literal and withall more comprehensive rendring and to be preferred before that of governing V. 6. Shall yeeld The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the praeter tense is so interpreted by the Antients The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given or yeelded her fruit the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given and the Syriack in the same words and so the Latine Terra dedit and the Arabick and Aethiopick And therefore although it be frequent when the sense requires it to interpret the Hebrew praeter tense in the future yet the sense not requiring it here and the Interpreters according in the contrary there will be no reason here to admit of it but to set it as the Hebrew lies as an argument to infer the universal confessing and acknowledging and serving of God v. 5. as it is set by S. Paul to the heathens Act. 14.17 And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered in form of benediction God bless us even our God and so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins Benedicat both here and in the beginning of the next verse The Sixty Eighth Psalm TO the chief Musitian A Psalm or Song of David Paraphrase The sixty eighth Psalm beginning in the same manner as Moses's song at the setting forward of the Ark did Num. 10.35 was composed by David afterward as appears by the mention of the Temple i. e. the Ark and Sanctuary at Jerusalem v. 29. in commemoration of the great deliverances afforded to the Israelites and judgments inflicted on their enemies especially in that of their coming up out of Egypt and mystically conteining and predicting the resurrection of Christ and the exaltation of the Christian Church consequent thereto It seems to have been formed by David on the like occasion as Moses's was at the bringing up of the â—rk 2 Sam. 6.12 and was committed to the Praefect of his Musick to be sung with all Musical instruments of joy 2 Sam. 6.15 1. Let God arise let his enemies be scattered let them also that hate him flee before him Paraphrase 1. The Ark is a token of the special presence of Almighty God who when he is pleased to interpose subdues all before him no enemy of his or of his people can stand or prosper And so when Christ mystically typified by the Ark of God comes into the world it is the great God of heaven and earth that exhibites himself in our mortal flesh and being crucified by the Jews he shall by his own almighty power be raised again and ascend to heaven and then subdue or destroy convert by the preaching of the Gospel or utterly
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
by the Chaldee rendred here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their labour as if it belonged to the fruits of their ground produced by their labour and so by the LXXII and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboris corum their labour from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doluit But the Syriack have departed from them and pitcht on the right rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of their strength by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every first-born of theirs and accordingly the Chaldee on Psal 106.36 a place exactly parallel to this renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their strength V. 54. Borders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminavit to bound or limit the Arabs use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an high mountain because such are generally the boundaries of nations and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pertains to the mountains This is an argument that thus antiently the word was used in Hebrew of which the Arabick is but a dialect And so it seems to signifie here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the border but the mountain or hill of his sanctuary viz. mount Sion where the Ark was now fixt For thus the next words inforce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mountain his right hand hath purchased which must needs belong as the relative to this antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so conclude that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mountain to be the same V. 55. An inheritance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit to fall is the use of the word for dividing because as the lot fell so the division was made So Judg. 18.1 the Danites sought them an inheritance for unto that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not fallen to them among the tribes where the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided So Numb 34.2 this is the land which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fall to you the Chaldee again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be divided to you for an inheritance So Josh 13.6 Only cast it or make it fall in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee divide it unto the Israelites for an inheritance the same that v. 7. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide it So Josh 23.4 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have cast i. e. divided to you these nations By these especially last uses of the phrase we may best resolve the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and he made them fall i. e. divided the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Joshuah immediately foregoing and this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the line as inheritances or possessions are ordinarily divided by measuring lines and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance or possession as in Joshua the phrase was By this 't is clear what the rendring must be viz. this He divided them by line for an inheritance and then fitly follows and made the tribes of Israel to dwell in their tents i. e. in the tents or dwelling places of these nations whom i. e. whose land he thus divided among the Israelites to every tribe a set portion of it V. 63. Given in marriage From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise and celebrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marriage song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wedding house and so proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of virgins here they were not celebrated with verses and dances and Epithalamia to signifie that they died unmarried and that as an effect of the destruction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their choise or their young the flower of their youth The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not praised The LXXII in proportion v. 64. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewailed them not as in the active taking it for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mourning song but the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ravisht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapuit discerpsit by that I suppose designing to express the same thing that the Hebrew meant such rapes being not accompanied with the honourable nuptial rites These wedding-songs were likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Job 36.11 They shall spend their years in pleasure the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in marriage-songs V. 65. Shouteth From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamavit to cry out or make a loud noise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here one that makes a noise and thereby rouses and awakes himself and so here spoken of a gyant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from wine joyned with it it denotes his awaking out of a deep sleep such as wine had caused Thus the antient Interpreters understood it The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that opens his eyes or ears awakes returns to himself grows sober again So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mighty man that hath been drunk with wine i. e. who having been overcome by wine now awakes out of that drunkenness and so the Syriack and as a gyant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath shaken off his wine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit to shake off And thus it best corresponds to the former part of the verse of his awaking as out of sleep with which the shouting by reason of wine making a drunken or rude noise bears no proportion V. 69. Like high palaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally as high or lofty buildings so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on high but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the born of an Vnicorn as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnicorns and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of Vnicorns making this of the tabernacle on the top of mount Sion to be as the horn on the head of the Vnicorn The Jewish Arab Interpreter reads firmly as the heavens The Seventy Ninth PSALM A Psalm of Asaph Paraphrase The seventy ninth Psalm is spent wholly in a view of some great calamity befalling the congregation of the Jews not so probably the taking of the Ark by the Philistims which was not then at Jerusalem v. 1. but at Shiloh 1 Sam. 4.4 as the destroying the Temple in the times of Nebuchadonosor It was composed by Asaph either the Recorder in Davids time and then it was praediction see note on Psal 73. a. or by some other of that name and then it might be history It was fitted as Psal 74. for the Church in any time of persecution 1. O God the heathen are come into thine inheritance thy holy Temple have they defiled and laid Jerusalem on heaps Paraphrase 1. O blessed Lord thy displeasure is heavy upon us 〈◊〉 an effect and evidence of that a multitude of wicked men the profest enemies of thee and thy service have 〈◊〉 â—d this people that are called by thy Name and owned by thee
earth are out of course Paraphrase 5. But impious obstinate men pervert justice and proceed without all remorse in their corrupt courses a gift blindeth the eyes of the Wise or Seer Exod. 23.8 and so those that should rule and administer the several Nations of the earth uprightly and preserve Justice among all men are themselves the most unjust and thereby the Authors of all mischiefs to the world 6. I have said you are gods and all of you are children of the most High 7. But ye shall dye like men and fall like one of the Princes Paraphrase 6 7. By their commissions and power derived to them from the God of heaven they are a sort of terrestrial Angels imployed and innobled by God and as children are of parents his copies and images upon earth But this doth not so priviledge them as to give them immunity from the common fate of all men whether people or Prince that of mortality nor consequently from that severe account and reward of their actions which after death expects all such 8. Arise O God judge the earth for thou shalt inherit all nations Paraphrase 8. It being most certain that such a judgment of God shall one day come wherein the whole world shall be concerned all the men on earth being the subjects of the supreme Deity and so accountable and sadly punishable for all they have ever offended Annotations on Psalm LXXXII V. 1. The mighty That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God is sufficiently known taken from his supreme power which he hath over all the world And then Gods standing i. e. presiding so 1 Sam. 19.20 Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stood presiding over them in the congregation of God i. e. in his own judicature so the Jewish Arab saith that it is the repetition of the name again instead of the affix or that which is erected and authorized by him is the same which we read 2 Chr. 19.6 He said unto the Judges Take heed what you do for ye judge not for men but for the Lord who is with you in the judgment R. Obad. Gaon glosseth it that God is an assistant and defender when they judge righteously but a revenger when they pervert judgment The Jewish Arab reads Gods command standeth is placed in the conventions among the judges when they judge i. e. by his commission it is that they do act Ibid. Gods What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be examined by the use of the word in other places As Ps 86.8 There is none like unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these Elohim where the Chaldee expresly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the high angels So 1 Sam. 28.13 I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim ascending out of the Earth the Targum reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angel of the Lord. So here v. 6. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are Elohim the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Angels And when it there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and children or sons of the most High they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the high angels in the notion of sons of God Job 1.6 and 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of God came i. e. saith the Chaldee in consent with all interpreters in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblies of angels This therefore being the frequent known use or the word and that taken from the office of angels to be the ministers and legates and officers sent from whence is their title both in Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and commissionated by God whose name therefore they bear it is by the same reason of analogy applyed to all Judges and Magistrates and accordingly Psal 138.1 this same word is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings administring justice to the people in the name and by commission from God whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers they are Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by God v. 1. and their assembly the judicature of God in the beginning of this verse Among these God is here said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Punick notion of Suffes for a Dictator or Supreme judge V. 3. Do justice From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil to justifie in the notion of acquitting or absolving and is set opposite to condemning Deut. 25.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall justifie or acquit the just and condemn the wicked So Prov. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that acquits the impious and condemns the just And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of a Judge whose office it is to acquit or condemn must in all reason be rendred in that notion of acquitting from the charge that injurious men lay against him V. 6. I said ye are gods These words being cited by Christ Jo. 10.34 are introduced in this stile Is it not written in your Law From hence the conclusion is necessary that this Book of Psalms was among the Jews lookt on as a part of the Divine Law in a more wide and loose notion of law as the writings of the Prophets and all that were inspired by God and bring divine authority along with them are styled Law To this purpose the words of Midras Tehillim are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are thora i. e. the Law And to that perhaps may be referred what we find Psal 78.1 Hear my Law O my people by law meaning the same thing which in the end of the verse is called the words of my mouth i. e. the Psalm which he is there inditing as it follows I will open my mouth into a parable c. The Eighty Third PSALM A Song or Psalm of Asaph Paraphrase The Eighty third Psalm the last of the number of those that were composed by Asaph is a complaint addrest to God against the oppressors and adversaries of his people the Jews and under that type of the opposers of the Church of Christ and a prediction of Gods severe punishments that should fall upon them It seems most probably to have been composed in Jehosaphats time yet may not unfitly be referred to all the oppositions against the Jews to the time of the captivity under the Assyrians see note c. 1. Keep not thou silence O God hold not thy peace and be not still O God 2. For loe thine enemies make a tumult and they that hate thee have lift up their head Paraphrase 1 2. O blessed Lord be thou at length pleased to shew forth thy self to interpose and vindicate thine own honour in repressing the proud tumultuous importunate adversaries of thee and of thy people 3. They have taken crafty counsel against thy people and consulted against thy hidden ones
out of the hand of the wicked Paraphrase 10. O let all that pretend to love or honour or serve him fly from all pollution both of flesh and spirit all that he hath forbidden all that may any way provoke his wrath who is a God of pure eyes and cannot behold iniquity And if all their lives be laid out on this one care of approving themselves to him their time will be well spent in this service and beside the endless reward in another world they shall not fail of the evidences of his goodness and graciousness here in giving them signal preservations and deliverances from all the machinations of wicked men and in his time rest and cessation of persecutions peaceable assemblies and opportunities of serving him 11. Light is sown for the righteous and gladness for the upright in heart Paraphrase 11. For though the service of God under the Gospel have an annexation of tribulations which must be expected and chearfully supported in this life being dispensed by the divine providence for many falubrious and beneficial ends yet is there that seed and foundation of joy and abundant delight to all honest and truly pious hearts sown there that shall not fall to bring forth all comfortable and blessed effects to them even in this life by the practice of Christian vertues by the comforts and peace of conscience and that lively hope that is afforded to all faithfull obedient disciples and over and above after this life the fruition of endless bliss and glory 12. Rejoyce in the Lord ye righteous and give thanks at the remembrance of his holiness Paraphrase 12. This therefore is matter of the greatest exultation and thanksgiving and commemoration of God's infinite goodness and mercy to all truly pious men Annotations on Psal XCVII V. 2. Habitation of his throne From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared fitted confirmed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for a place seat but especially a basis whereon any thing is set from whence the LXXII had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for basis 1 King 7.27 The Chaldee here retains the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the LXXII from the notion of the verb for fitting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting right of his throne the Syriack by way of paraphrase by equity and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy throne is confirmed all which concurr to the notion of basis and foundation which is the thing which gives the rectitude first and then the stability to the chair or throne that is set on it And so that is without question the right intelligible rendring of the phrase Righteousness and judgment are the not habitation but basis of his throne i. e. his sentences decrees judicatures are all built upon righteousness and judgment as a throne is built and established on a foundation The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition state or manner V. 7. Gods That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Angels hath been formerly noted And that in this place it doth so and not as it doth afterward v. 9. and Psal 96.4 5. the Gods of the Gentiles the Idol false Gods or as here the Chaldee understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations that serve Idols is manifest not onely by the LXXII that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Angels and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense and so the Latin c. but especially by the Apostle Heb. 1.6 where speaking expresly of Christ's preeminence above Angels and bringing testimonies of it out of Scripture he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it i. e. the Scripture would introduce the first born i. e. the Messias into the world i. e. that superiour world call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come c. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let all the Angels of God worship him Which words being evidently taken from the LXXII in this place as they convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signifie Angels so they are a key to admit us into the full importance of this whole Psalm that it is the introducing the Messias into heaven a description of Christ's middle coming so frequently styled in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming or presence as here v. 5. of the Son of man and the kingdom of God and of heaven viz. his ascent thither and so entring on his regal power v. 1. which he was to exercise there To which therefore are annext the effects thereof on those that would not permit or allow him to reign over them destroying the obstinate rebels both Jews and Gentiles and giving all cause of rejoycing to all that received the faith and subjected themselves to his Government That this so usefull a key to this Psalm may not be wrested from us it is not amiss to take notice that some shew of probability there is that the words Heb. 1.6 may be taken from Deut. 32.43 and not from this Psalm where the LXXII reade these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the Angels of God worship him But first the Hebrew in that place hath no such words but onely these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and Syriack and Samaritan and Arabick and Vulgar Latin all with exact accord render Praise his people ye Gentiles or proclaim depredicate his people promulgate God's special favour to them for which the cause is rendred in the next words for he will avenge the bloud of his servants whereas the LXXII as our Copies now have it presents us with this great variety no less than four express Scholions for this one plain sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye heavens together with him and let all the Angels of God worship him Rejoyce ye Gentiles with his people and let all the sons of God be strong to him Of these it may be observed that as onely the first and the third pretend to be rendrings of the Hebrew and the second and fourth paraphrases or explications of their meaning in them so the false reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people hath begotten them both For having rendred that in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him they have converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens then annext the second to render an account of that let all the Angels of God worship him signifying the Angels worshipping him to be that which they meant by the heavens rejoycing together with him and so those heavens those Angels in them to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations there called to to praise or rejoyce with him In the third they have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyce ye nations which differs but lightly from
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
whole earth so shall thy children be so numerous the multitudes of â—hose that receive the faith of Christ this dew on the face of the earth being like the sand of the sea and stars of heaven by which two expressions is set out elsewhere the spiritual seed of Abraham the multitude of believers i. e. Over all the face of the earth through all nations shall the Christian faith be propagated by this the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expedition or warfare their preaching and promulgating of the Gospel Another possible rendring the words are capable of thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used ten times in scripture in all the other places expresses an immediately preceding birth and is equivalent to as soon as born So Ps 58.3 the wicked are estranged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb or birth Ps 22.10 I have been cast on thee from the womb i. e. ever since my birth Then though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be by many construed from the morning as if מ were a Praefix yet seeing the ש hath no dagesch others conceive it a Noun though not elsewhere found yet guidable by the signification of its neighbouring words and then it will note either morning or youth Next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice used beside this place and signifies not children but childhood or the first age of youth So Eccl. 11.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childhood and youth are vanity Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with it 't is made more probable that here where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with it they should both be taken in this sense wherein there confestly they are If this be accepted then the Hebrew will be thus literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the womb youth is to thee i. e. as soon as thou art born thou enjoyest a firm and vigorous youth increasing suddenly in wisedom and stature and favour with God and man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy infancy the dew i. e. is as the dew upon the face of the earth in a moment spreads it self over all is seen fall'n rather than falling is sprightly and aerial and makes all things else so too And then in accordance with it will be rendred what follows Thou art a Priest for ever art never superannuated for the service of the tabernacle like the Levitical Priests nor ever removed from it by death In the following words the ×— in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Jewish writers Kimchi and Aben Ezra allowed to be paragogical and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the manner or order which is exactly the LXXII their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is insisted on by the Apostle in the New Testament to which also the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the likeness And then it is strange the Interlinear should make it a suffix and render it secundum verbum meum according to my word and yet herein some other learned men have imitated them The Jewish Arab interpreting this whole Psalm of Abraham as a relation of his victory over the Kings and telling us that he was made a Priest in the place of Melchizedek for his miscarriage in his blessing because in it he made mention of Abraham's name before God's renders the latter part of this third verse thus and from the deep of the black sea that thou mayest cast for thee the portions of thy children explaining it by a Note to this purpose he teacheth him that they viz. his children or posterity shall divide the countreys from the black sea to the utmost of regions saying that he takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 16.33 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast Abu Walid expounds those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by from the belly or womb of the darkness i. e. saith he from the time that thou wert in the dark of the womb that the meaning might be Prosperity hath accompanied thee from the time that thou wert in the dark of the womb i. e. from thy first forming or creation that is it that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy first ortus or original And so he would have both those passages joyned in their signification In this verse the LXXII have made many changes First for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people they appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary oblations they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 government not as the Latin renders them prinâ—â—â—um beginning as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince Psal 113.8 Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the morning-star omitting the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy progeny they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I begat thee and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ancient time I begat thee my son And to this as the Latin exactly accords ex utero ante Luciferum genui te and the Arabick in like manner so doth the Syriack also save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the morning-star they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from of old and many of the ancient Fathers have followed them especially Tertullian l. v. contra Marcion c. ix who applies it to the nativity of Christ in the night and that of a Virgin without the knowledge of any man and refutes the Jews who applied the Psalm to Hezekiah That the Jews after Christ's time did thus apply it to Hezekiah as the Chaldee Paraphrases understand it of David appears evident from that Father But before their hatred of Christ did thus ingage them some of the ancient Jews see note a. applied it to the Messias and they are followed by Isaac Benarama on Gen. 47. and the passage next following of this King being a Priest makes it impossible according to their own principles to be applied to any King of the Jews the Priesthood among them being peculiar to the Aaronical tribe And therefore the Chaldee which applies it to David interprets this of his exaltation to greatness in the world to come by way of reward to his having been an immaculate King here V. 5. The Lord at thy right hand In this Psalm it is evident v. 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God the Father and so again v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messias God the Son in respect of that dignity and dominion and regal power to which he was to be exalted at his ascension that at the name of Jesus every knee should bow This is expressed v. 1. by his sitting at God's right hand for which the Apostle 1 Cor. 15.25 reads 〈◊〉
Paraphrase 1 2 3. It is now a season of singing most solemn praises and making the most humble acknowledgments unto God for all his goodness and mercy and grace afforded us O let all his faithfull servants those especially whose office it is to wait at his altar joyn ardently and uniformly in the performance of so joyous and pleasant a duty 4. For the Lord hath chosen Jacob to himself and Israel for his peculiar treasure Paraphrase 4. And two things especially are to be the ingredients in our lands First that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world that of being his own special care and charge whom he hath peculiarly chosen and espoused to pour out his liberalities among us 5. For I know that the Lord is great and that our Lord is above all Gods Paraphrase 5. Secondly that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities which are worshipped by other nations 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and in all deep places Paraphrase 6. The latter of these is evident in the works of his creation and preservation all that is or ever was in the several parts of the universe the heavens and earth and ocean being at first produced and ever since continued by this power of his 7. He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the rain he bringeth the wind out of his treasuries Paraphrase 7. All the vapours that ascend from any part of this lower world are drawn up by means which he in his wisedom hath appointed for that work and out of them he frameth in the air meteors of diverse kinds clouds that dissolve in rain and flashes of lightning which often accompany that rain and yet neither dry up that nor are quencht by it a work of his wonderfull managery and then the most boisterous winds which no man can imagin whence they come or whither they go but onely that they are laid up by God in some unknown receptacle and from thence brought forth when or for what uses he pleaseth 8. Who smote the first born of Aegypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and upon all his servants Paraphrase 8 9. And this omnipotent power of his was he pleased to interpose for us in bringing our ancestours out of Aegypt after he had shewed forth many prodigies of judgments upon the King and all the people of Aegypt at length causing a sad lamentation through the whole land by killing every first-born both of Pharaoh the King and of all other the greatest and meanest inhabitants and extending the stroke even to the first-born of cattel by which act of severity upon them they were perswaded to dismiss the people out of their land 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Basan and all the Kingdoms of Canaan 12. And gave their land for an heritage an heritage unto Israel his people Paraphrase 10 11 12. So again did he magnifie his transcendent controlling power in subduing those gyantly Kings and people Sinon and the Amorites Numb 21.24 and Og the King of Basan and his army v. 34 35. and the whole Kingdom of Canaan the Kings and all their cities Numb 21.3 whom by no power of their own but by God's delivering them into their hands v. 2. they utterly destroyed And having thus evidenced his power which was the latter thing mentioned v. 5. he also magnified his mercy to us which was the former thing v. 4. to which the Psalmist goes back after the Scripture style see note on Matt. 7. b. in giving us this whole land of Canaan a fruitfull and pleasant land for us and our posterity to injoy by his divine gift as if it had descended to us from our fathers 13. Thy name O God endureth for ever and thy memorial O Lord throughout all generations 14. For the Lord will judge his people and he will repent himself concerning his servants Paraphrase 13 14. Thus are the power and boâ—ty of our God magnified toward us and we obliged never to forget either of them but commemorate them to all ages For though God for our sins doth sometimes justly permit us to be opprest and disturbed by our enemies yet such is his goodness and mercy to us still that upon our returning and repenting he is pleased to return and repent also to pardon our sins to take our parts and avenge us on our enemies See Deut. 32.36 15. The Idols of the heathen are silver and gold the work of mens hands 16. They have mouths but they speak not eyes have they but they see not 17. They have ears but they hear not neither is there any breath in their mouths 18. They that make them are like unto them and so is every man that trusteth in them Paraphrase 15 16 17 18. On the other side the gods of the heathen world v. 5. are all but lifeless inâ—nimate images see Psal 115 4 5 c. not able to afford the least aid to any of their â—otaries A sad reproach that to all those that first make and then pray to and expect assistance from them and an argument that they are but a sort of stocks and stones and images themselves that can believe in or hope for good from such senseless pictures of men whom they worship for Gods 19. Bless the Lord O house of Israel bless the Lord O house of Aaron 20. Bless the Lord O house of Levi ye that fear the Lord bless the Lord. 21. Blessed be the Lord out of Zion which dwelleth in Jerusalem Praise ye the Lord. Paraphrase 19 20 21. And the sadder the condition is of such worshippers of all the gentile world which is thus infatuated the more are we of Israel obliged to bless and magnifie the Lord of heaven if it be but for that blessing bestowed so graciously and happily upon us of rescuing us out of the blindness and sottishness and utter darkness which possesseth the hearts of the far greater part of the world And on this account as also for all other his mercies it is the special duty of this whole nation thus assumed by him to be his people but especially the Priests and Levites and all his faithfull servants whom he hath yet more obliged separated them from the rest of this people and assumed them yet nearer to himself to bless and praise and magnifie his holy and glorious name to assemble together at the place of his solemn worship the place where he is pleased in a most special manner to reside and presentiate and exhibit himself unto them that address themselves to him there and there to sing continual Hosannahs and Hallelujahs to him
through the ear by his old Master rather than thus dignified with the Title of Free-man and denied the Libertinism that belongs to it But the truth is there is a third notion of these words which will be a Supersedeas to that of a Promise and that is as this art of promising is only an excuse or shift or pretence to get off the present smart of the rod or the importunity of the Prophet to escape the smiting or the being smitten the cross or following of Christ Should the unmanaged Horse instead of the Bullock in the Text desire his Rider to put off his Spurs and Whip and at once to ease him both of Bit and Saddle and then promise to be the tractablest Beast in nature but till then profess that all those Instruments of Discipline should never tame him I beseech you what would be thought of this Oration would you certainly be perswaded that the Beast spake reason that it was a serious design of a generous obedience a gallantry of a voluntary unconstrained vertue If so you may believe the Beast within you that makes the same proposal to God and you In the mean time 't will not be amiss to resolve that he that hath exceptions to God's methods hath some other Master to whom he is more inclinable to retain he that will not serve God for nought that is all for the thriving Piety the gainful Godliness that must have his reward just as he is a doing the work a payment in hand even before he sets about the duty will sure bring in little profit to God be he fed never so high very thin returns of good life for all his donatives He that will not now mend under the rod edifie by so many doleful Lectures as have been read us out of a Zachary's and a Jeremy's roll that hath arrived to Theodoret's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mind that can reverberate judgments and make them rebound in more provoking sins against the hand that sent them is of the Pharaoh the anvil-temper and let him pretend or promise or flatter himself what he please by holding out his white Flag for Treaty he desired to be in case to maintain his Fort still against God and 't is not victualling and bribing but starving and storming must help to drive him out of it Which brings me to the third and last particular The stating of this difficulty betwixt God and man and in it the falseness of man's judgment and fallaciousness of such his promise both in respect of God who will never send them Prosperity that Adversity wrought no good on and of Prosperity it self which would never do the work if God should send it For the first in respect of God who will never send them Prosperity that Adversity wrought no good on this you may judge of not only by that great Rule of State in Heaven of God 's resisting the proud and Surely God heareth not sinners compounded into one Gospel-aphorism the incorrigible beggar can never have audience in heaven nor returns from thence save only of stones and thunder-bolts but especially on that wise ground of divine oeconomy on which all these stripes are sent God's first method of calling us off from the world is the soft and friendly the having therefore these promises let us cleanse our selves a Heaven a Paradise and a Canaan to confirm Angels and bring men to bliss to draw with the cords of a Man with the bands of love and if that prevail Afflictions are superseded and were it not that there is another special use of them to illustrate our Christian vertues and improve our Crown and withall to confute Satan when he accuses us of unsincerity the reformed Christian should never be thus exercised But when Prosperity will not work when the calmer physick is digested into nourishment of the disease then and not till then the vomit comes in on the reserve the tempest and deluge to drown those Serpents that had ingendred and thriven in the shallow and stlll waters as to them that are sick of perfumes the noisomest Smell is the only Cordial and then as Cusanus observes there is in God coincidentia contrariorum this severity is the only mercy these wounds the only balsame the hostile approach the most obliging charity and as by the Heathen artifice in Hero's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as soon as ever the fire was kindled upon the Altar the plummets fell and the doors flew open and the God appeared upon the Chair of State so by this rarifying power of flames and judgments the earthly obstacles are oft removed and the Deity set up and inthron'd in the heart and then sure 't was good for that man that he was in trouble And generally the rule is true in Gerson Omnes poenae non exterminantes sunt medicinales All mulcts that are not undoing and our Law admits not of any but such as are salvo contenemento are a piece of charity and physick in the Judge For this cause are many sick and weak nay many fallen asleep if we will believe the Apostle and all these judgings of the Lord the only Antidotes against that fatal poyson the being condemn'd and ruin'd with the world And then you will not blame the wit or piety of the old Heathens who deifi'd all their Benefactors that they had Temples for such Fevers as these the friends that had so oblig'd them I 'm sure St. Augustine makes it his wonder that upon that score they had not erected one Altar more impietati hostium to the impiety and rapine of their enemies which was constantly if they had but the grace to make use of it so royal a Benefactor The sovereign power of this Recipe being thus considered you will give it leave to be the last in God's prescribing and the most depended on and the Patient being not fit for the cost or trouble of any farther experiments when these have proved successless the greatest mercy of the Physician is to leave him with these Cupping-glasses at the neck that if there be ever a spark of vital spirit within it may by this assistance discharge it self of that poysonous vapour and yet possibly overcome and quit the danger but if not 't is sure too late to divert to any new course the fetching out the Cordials will but enhance the Bill and maintain the Lamp a little longer will never beget a new stock of spirits or spring of life when 't is once so quite exhausted and therefore the conclusion is clear and the Prophet Amos hath exprest it by an apt resemblance Amos 3.5 Shall one take up a snare from the earth and take nothing at all Shall God remove his judgments from a Nation while the sins are still at the high-water Infallibly he will not do it If he do 't is a sad presage his soft hand is but absolute desertion the leaving to our selves is the giving us up to our bloudiest enemies that unseasonable
exterminate the people and whole nation of the Jews his crucifiers 2. As smoak is driven away so drive them away as wax melteth before the fire so let the wicked perish at the presence of God Paraphrase 2. As soon as God appears they vanish and are routed immediately smoak doth not turn into air wax doth not melt at the heat of the fire more speedily And as certainly and suddainly shall the either melting or vanishing conversion or destruction of the Jews follow the resurrection and ascension of Christ As soon as he is ascended the apostles shall set on preaching and begin first at Jerusalem and Judaea and by that time they have gone through all the cities of Judaea and converted all that are perswasible Christ shall come in judgment on the obdurate Mat. 10.23 the Roman Eagles or armies Mat. 24.28 with the Ensign of the Eagle in that very generation v. 34. wherein Christ ascended shall besiege and take Jâ—rusalem destroy the Temple and take away both their place and nation And though this were some years about forty before it was finished yet with God with whom a thousand years are but as one day 2 Pet 3.8 these forty years are but proportionable to a moment and so to that space which is required to the vanishing of smoak or melting of wax before the fire and so the Lord is not slack concerning his promise v. 9. this praediction of the greatest swiftness of destroying his enemies hath its due completion 3. But let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce Paraphrase 3. And this shall be matter of the highest superlative joy to all pious men who have answers to their prayers from the presence of God in the Ark but most eminently to all faithful obedient servants of Christ who shall in a notable manner be delivered out of that common calamity wherein the unbelieving Jews shall be involved and by the power of Christs Spirit in their hearts chearfully received and made use of be ascertain'd of their portion in eternal heaven 4. Sing unto God sing praises to his name extoll him that rideth upon the heavens by his name Jah and rejoyce before him Paraphrase 4. He that thus presentiates himself in the Ark as also the Messias that shall be born and rise again in our flesh is no other than the supreme omnipotent God of heaven and earth creator first mover and ruler of the uppermost heaven and all under it let all the world worship and acknowledge and magnifie him as such and take pleasure in performing obedience to him 5. A Father of the fartherless and a Judge of the widows is God in his holy habitation Paraphrase 5. Though he inhabites the highest heaven yet is he pleased here below to exhibite himself in the Ark first and after in our humane flesh to relieve and patronize all that are in distress to heal the broken in heart those that are opprest with the burthen of their sins and so supply all other even secular wants to all that by humble devout prayer and reliance on him are qualified for it 6. God setteth the solitary in families he bringeth out those which are bound with chains but the rebellious dwell in a dry land Paraphrase 6. He is made up all of pity and compassion to all that are in want and distress that serve and wait on him brought the Israelites out of Egypt their state of hard slavery and punished their oppressors very heavily and so constantly supplies all his servants wants And this in an eminent manner shall be the work of the Messias by his miracles going about doing good and healing diseases but especially by his death working spiritual redemption the most soveraign mercy for our souls whilst the impenitent infidels that resist and frustrate all his methods of grace and merey are finally forsaken by him 7. O God when thou wentest forth before thy people when thou didst march through the wilderness Selah 8. The earth shook the heavens also dropt at the presence of God even Sinai it self was moved at the presence of God the God of Israel Paraphrase 7 8. God at his bringing his people with an high hand out of Egypt into Canaan conducted them through the wilderness in a pillar of cloud and fire to denote his special providence over them and bringing them to Mount Sinai delivered them his Law in a most solemn dreadful manner the earth trembling Exod. 19.18 and the air sending out thunder and lightning and a thick cloud of tempestuous rain v. 16. as a token of his presence there and an essay of the terrible account that should be exacted on those that obeyed not this Law And in the like dreadful manner shall Christ after his ascending to heaven come to visit his crucifiers and avenge all impenitent unbelievers 9. Thou O God didst send a plentifull rain whereby thou didst confirm thine inheritance when it was weary Paraphrase 9. When they were in great distress in the wilderness for want of food God made abundant provision fâ—r their refreshment and sustenance by sending them together with the thunder plentiful rerefreshing showres by raining down quails and Manna from heaven and above all the divine irrigation of the Law was thence distill'd And so shall the Messias make his spiritual supplies in great abundance to the comfort of all humble penitent hearts that are sensible of their wants and that ardently desire and pray to him for the supply of them 10. Thy congregation hath dwelt therein for thou O God hast prepared of thy goodness for the poor Paraphrase 10. And so the wilderness became an habitable place or constantly Gods holy Angels went along with them to defend and conduct and provide for them Instances of Gods gracious and special providence and protection over all those that stand in need of him and faithfully serve and humbly wait on him And parallâ—l to these Christ at his departure from the world shall leave his Apostles and their successors called Angels of the Churches Rev. 2. and 3. to provide for the spiritual wants of all his faithful disciples all docible Christians 11. The Lord gave the word great was the company of those that published it Paraphrase 11. And continually from time to time God gave us victories over the nations abundant matter of praise and triumph which the train of singing women mustering themselves up in another army according to their wont set forth in their triumphant hymns A type of the victories over death and hell by the resurrection of the Messias which the women in like manner Mary Magdalen c. should first publish to the Disciples and they preach to the whole world 12. Kings of armies did fly apace and she that tarried at home divided the spoil Paraphrase 12. To this or the like purpose that all the Canaanitish Kings with their forces that opposed or stood out against them