they are consecrated but have really not the least degree of sense or life in them The materials whereof they are made are perfectly inanimate and the artificers carving on them mouths and eyes and ears and noses and hands and feet and throats is not at all available to give them the use or first faculty of language or sight or any other sense or so much as of breath And then they that can carve and work them to this end specially those that can offer their prayers repose their confidences in such inanimate statues are certainly as to any regular use of their faculties as senseless as irrational as any of them act as contrary to all reasonable or animal rules as meer images would doe if they were supposable to doe any thing 9. O Israel trust thou in the Lord he is their help and their shield Paraphrase 9. Whilst those the best gods that other nations acknowledge are thus perfectly impotent the God of Israel is a God of goodness and of power as able as willing to relieve them that trust in him O let all that are admitted to the honour of being own'd as his people confidently rely and repose their trust in him 10. O house of Aaron trust in the Lord he is their help and their shield Paraphrase 10. And above all those especially that draw nigh to him wait on his altar officiate in his divine service are in peculiar manner obliged to offer up their prayers and repose their affiance in him who hath promised to be present and assistent to them as those which are his proxies and commissioners upon earth to intercede betwixt God and man in things belonging to God 11. Ye that fear the Lord trust in the Lord he is their help and their shield Paraphrase 11. And the same is the duty or rather privilege of all faithfull servants of God to repose their whole trust in him as one that will be sure never to fail them nor forsake them 12. The Lord hath been mindfull of us he will bless us he will bless the house of Israel he will bless the house of Aaron Paraphrase 12. Of this we have had many experiences in the several acts of his power and mercy toward us and each of those is a pawn and ingagement to secure us of the continuance of the like both to our Church and State Temple and People whensoever we have need of it 13. He will bless them that fear the Lord both small and great Paraphrase 13. And the same will he not fail to doe to all true servants of his of what condition soever they are in this world the greatest Prince shall not have any privilege herein above the meanest peasant 14. The Lord shall increase you more and more you and your children Paraphrase 14. And the same blessings which he bestoweth on such he will continue and intail upon their posterity 15. Ye are the blessed of the Lord which made heaven and earth Paraphrase 15. This is a prerogative indeed wherein the pious man infinitely exceeds and surpasses all other men in the world that he and his family and all that come from him are the peculiar province and care of the Creator of all the world and what blessing is there that they may not confidently expect and depend on by that tenure 16. The heavens even the heavens are the Lords but the earth hath he given to the children of men Paraphrase 16. The highest heavens hath God provided for his own palace and court of residence but the other part of the Universe the inferiour globe of earth and air and sea hath he given to man to have the dominion and use of the creatures that are therein 17. The dead praise not the Lord neither any that go down into silence 18. But we will bless the Lord from this time forth and for evermore Praise the Lord. Paraphrase 17 18. And to this vast bounty of his what praises and acknowledgments of ours can ever bear any proportion The most we can doe in discharge of this duty is to bless and serve him constantly whilst we live here and when we are gone off from this scene where this service is performed to him and our bodies laid in their graves where there is nothing but silence no power or opportunities of serving or magnifying God any longer to leave it as a legacy to our posterity through all successions unto the end of the world that they may supply our defects and sing continual Hosanna's and Hallelujah's to him for ever Annotations on Psal CXV V. 1. Not unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred not with us in the notion wherein that is said to be with us which we have or is in our power as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.25 who is with me or whom have I in heaven and Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me or I have enough V. 4. Idols The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally grievances and 't is usually observed that the Jews imposed names of ill omen on the heathen Deities so the feasts dedicated to them in their idiome are proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious signifies also by Metonymy to form or frame any thing very diligently applied to God's framing of us Job 10.8 and to enemies distorting and depraving others words Psal 56.5 And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the simulacra idols or Images of the Gentiles which being consecrated by their Priests and thereby thought to be animated by those whose images they are thenceforth are worshipped as Gods So when 2 Sam. 5.21 we reade that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images 1 Chron. 14.12 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens received from Trismegistus that the simulacra or statues were the bodies of their Gods which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to joyn themselves as souls and so animate and inliven those dead organs to assume and inhabit them So saith Minutius Isti impuri spiritus sub statuis imaginibus consecratis delitescunt those impure spirits lie hid under the consecrated statues or images and again rapiunt ad se daemonia omnem spiritum immundum per consecrationis obligamentum they catch and force to them the devils and every unclean spirit by the band of consecration the spirits are supposed to be annext and bound to them by their magical rites and ceremonies So Arnobius cont Gent. l. 6. Eos ipsos in his signis colitis quos dedicatio infert sacra fabrilibus efficit inhabitare simulacris the heathens in the images worship
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
quietly stilly without some opposition of the other And then comes in in the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul the Elective Faculty i. e. the Will betwixt them courted and sollicited by both as that which hath the determining casting voice if the beast can carry it if the sensual suggestions get the consent of the Will obtain the embrace have its carnal proposals yielded to then in the Apostles phrase lust conceives and within a while proceeds from consent to act bringeth forth sin but when the Spirit prevails when the Reason the Conscience the God within the is allowed to be heard when that chaste sober matronly Spouse gets the embraces the consent of the Will then the Spirit conceives and from thence spring all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Scripture speaks of the fruits and productions of the Spirit You see now the competition the constant importunities and sollicitations the rivalry for thy soul not an action of moment or importance in thy life but the house is divided about it the spirit for one way and the flesh for another and that that prevails i. e. gets the Will of its side denominates the action and the action frequently and indulgently reiterated denominates thee either flesh or spirit either captive to the law of sin or obedient to the commands and dictates of Christ a carnal sinner or a spiritual disciple And then my brethren by way of Use 1. You see the answer to that hard probleme what is the reason and ground of the infiniteness of those punishments that await sinners in another world Here you have the oyl that maintains that accursed Vestal fire so much beyond Tulliola's or Pallas's Lamp in Licetus burning so many Ages under ground and not consumed I mean this competition in this Text the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the two infinites will you and that other we mention'd of life and death blessing and cursing set before us by God the leaving to our option whether of the two infinites we will have This and nothing but this hath made it most perfectly reasonable that Despisers should perish eternally that he that will contemn immortal life that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens St. Pauls contemporary calls it that eternity put into our hands by Christ and make his deliberate covenant with death that his immortal part may die eternally should be thought worthy as the Book of Wisd hath it to take his portion or part with it And then 2. O how much the more care and caution and vigilance will it require at our hands to keep guard over that one faculty that spring of life and death that fountain of sweet and poysonous water that of chusing or rejecting willing or nilling never to dispense those favours loosly or prodigally never to deny them rashly or unadvisedly but upon all the mature deliberation in the world Keep thy heart with all diligence the heart this principle of action keep it above all keeping for out of it are the issues of life Prov. 4.23 That when I would do good evil is present with me temptations of the carnal appetite to the contrary it matters little so I hold off my consent resist their importunity and that all the Devils in Hell are a whispering blasphemy within me it matters as little so I reject the suggestions Resist and he shall flie that he is loose to tempt this is my infelicity perhaps but not my guilt I and that mishap improved into a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this tempter a kind of donative of Heaven to busie my patience and exercise my vigilance to set out my Christian valour to make me capable of the victory first and then the crown the nations left to prove Israel Jud. 3.1 yea and to teach them war verse 2. at least such as before knew nothing thereof Only be sure that those Nations get not the upper hand to that purpose that they be not pamper'd and fed too high till they grow petulant and unruly that this jumentum hominis as St. Jerom calls it this Ass or beast-part of the man prove not the Rider's Master this is the greatest danger first and then reproach in the world which you will more discern if you proceed from the competition to the Competitors and consider who they are in us spirit and flesh God and Devil as in the Jews Barabbas and Christ my second particular 'T is none of the least of God's mercies among his dispensations of providence that the competition falls to be betwixt such persons so acknowledgedly distant and hugely contrary a Christ and a Barabbas the one so pretious and the other so vile the Prince of Peace and the Author of an Insurrection a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour and a Destroyer had it been betwixt a Christ and a Nicodemus a Carpenters Son and a Rabbi or Ruler in Israel the choice might have been more difficult or the mistake more pardonable But so God loved the world such were the riches of his goodness to an infatuated rebellious people he sets before them a beautiful Christ and an odious foyl to make him more beautiful to make it impossible for them to be so mad as to refuse and finally to reject Christ that was on such grounds and in such company a suing and importuning for their favour none but a Barabbas to pretend against him that that notion had of him might serve instead of the fishes gall to recover the blind Tobits sight help the blindest natural man to discern somewhat tolerable if not desirable in the Christ that in so poor a choice an undervalued prejudg'd scandalous Jesus might have leave to be considered and owe a preferment aliâ—nis vitiis to the faults of the other though not virtutibus suis to any thing amiable or esteemable in himself The same oeconomy you may generally observe even from the first of Paradise to this day When our first Parents were the prize the Competitors were of somewhat a distant making God and the Serpent not the King of Heaven and one of his chief Courtiers God and an Archangel of light but God and a damned Spirit a black Prince and he but in very homely disguise but of a Serpent which though he were then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cedrenus out of some of the Antients will have it somewhat a taller and goodlier creature than now the Serpent is that his Legs be cut off yet the Text saith a beast for all that I and that beast branded for craft infamous for the subtilest creature and so not likely to prove the most honest and solicitous of their good and this cunning Pytho had made friends to speak contrary to his kind there was sure some sorcery in that and all this one would think was enough to have added authority to God by such a prejudg'd Competitor And just so was it to the Israelites at their coming out
any reason to make the former word to be in the genitive case nor is there any ו conjunction between them and the Chaldee that alone differs from the LXXII yet read it in this other form from whom is the joy of or God my exceeding joy If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not accepted it may then be as our English margine hath it God the gladness of my joy i. e. he that is the great author of all the joy I have But if it may here be taken in the notion of the other contrary passion or commotion that of sorrow then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be he that maketh glad my sorrow or turneth my commotions into joy V. 4. The harps Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may here be observed that being among the Graecians used in sadness only and so defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a musical instrument a mournful harp and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn and wail and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and mournful 't is yet among the Hebrews generally a cheerful joyful musick so Gen. 31.17 and 2 Chron. 10.28 Job 21.12 and 30.13 and frequently in these Psalms see Psal 33.2.71.22.81.3.92.4.137.2.149.3 Isai 5.12.24.8 Ezek. 26.13 and 1 Mac. 3.5 The Forty Fourth PSALM TO the chief Musitian for the sons of Corah Maschil Paraphrase The forty fourth Psalm is a description of the several conditions and states of the Jewish Church and therein a commemoration of Gods former mercies as a ground of confidence in and prayer to him for deliverance out of present dangers and was composed in some time of general oppression by foreign enemies v. 11 12. and committed to the Prefect of the Musick to be sung by the posterity of Corah see Psal 42.1 to the tune called Maschil see note on Psal 32. a. 1. We have heard with our ears O Lord our fathers have told us what work thou didst in their days in the times of old 2. How thou didst drive out the heathen with thy hand and plantedst them how thou didst afflict the people and cast them out Paraphrase 1 2. Thy doings in former ages O Lord are famously spoken of and delivered down to us from father to son How thou by thy power didst eject the Canaanites c. and in their stead didst place thine own people of Israel having first brought them out of Egypt rescued them from the hands of those heathen tyrants smiting with ten several plagues the Egyptians that kept them in bondage 3. For they gat not their land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Paraphrase 3. A special work of thine this for 't was not any prowess of arms or opposition of greater strength that got the children of Israel the victories which they obtained over these nations or possest them of their land but the signal interposition of thy power shining and shewing forth it self visibly in that whole action an effect and a testimony of thy special favour to them which thus performed what thou hadst promised of giving them this fruitful land to be injoyed by them 4. Thou art my King O God command deliverance for Jacob. Paraphrase 4. Thou therefore that hast thus magnified thy power and mercy in delivering this people of thine art in all reason to be adored by us as our God and supreme Conducter to whom alone I am to make my address at this time for the deliverances which thou hast promised to give and hast constantly afforded to thy people 5. Through thee will we push down our enemies through thy name will we tread them under that rise up against us Paraphrase 5. From thee must all our victories come thou must furnish us with our offensive arms such thou hast given to the beasts of the field horns to the bull c. And thy presence and conduct must supply to us our natural want of these And if thou be thus present with us we shall certainly be as succesful as the most mighty of those creatures over the weakest assailant As they first gore and wound them with their horns and then trample them under their feet so shall we deal with our stoutest enemies 6. For I will not trust my in bow neither shall my sword save me Paraphrase 6. As for artillery and provisions of war we use them without any trust or relyance on them either to secure our selves or hurt others 7. But thou hast saved us from our enemies and hast put them to shame that hated us Paraphrase 7. 'T is thy strength only and mercy to us that hath wrought all our good successes delivered us and discomfited our enemies and accordingly in that alone all our confidence is reposed 8. In God we boast all the day long and praise thy name for ever Selah Paraphrase 8. All our victories have been hitherto due to thee from thee we have received them and to thee we have given all the praise of them and consequently for the future we have none else to rely on none to acknowledge for our defender and reliever but thee 9. But thou hast cast us off and put us to shame and goest not forth with our armies Paraphrase 9. But alas our sins have provoked and removed thee from us thou hast suffered us to be worsted by our enemies and hast not of late shewn forth thy majesty for our aid and succour 10. Thou makest us to turn back from our enemies and they which hate us spoil for themselves Paraphrase 10. Thou sufferest us to be put to flight and chased by our enemies and consequently to be despoiled and pillaged by them 11. Thou hast given us like sheep appointed for meat and hast scattered us among the heathen Paraphrase 11. Thou hast permitted many of us to be slaughtered like sheep see v. 22. such as are killed by the butcher not the priest for the shambles to be freely used as men please not for the altar to which those that are set apart cannot be rudely handled without violation of religion And as sheep again being worried by the Wolf are driven from the flock and scattered upon the mountains so are our armies destroyed and routed 12. Thou sellest thy people for nought and doest not increase thy wealth by their price Paraphrase 12. We are alas cast away by God as the worst kind of slaves which are not thought worthy to have any price demanded for them by their masters sadly handled without the comfort of bringing in any honour to God by our calamities Thy Church among us is defaced and no other people taken in in stead of us by whom thy Name may be glorified 13. Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us 14. Thou makest us a
by-word among the heathen a shaking of the hand among the people Paraphrase 13 14. Hereby we are rendred ridiculous scoft and mockt at by those that are near us and by our enemies made a proverb of reproach to signifie and express the most abject despicable men in the world 15. My confusion is continually before me and the shame of my face hath covered me Paraphrase 15. This is matter of so great shame to me that I dare not shew my face I cover it like mourners under a veil desirous to hide my shame Mic. 3.7 but alas this covering will very ill conceal that which indeed it doth betray as being on purpose designed to hide it 16. For the voice of him that reproacheth and blasphemeth by reason of the enemy and avenger Paraphrase 16. Betwixt their scorns and contumelies on the one side and their designs of mischieving and destroying me on the other I know not how to behave which way to turn my self 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant Paraphrase 17. Yet doth not all this discourage us or tempt us to fall off to any other religion from that which we hitherto have profest to forget our duty to God or to fall from that fidelity of obedience which we have vowed to him 18. Our heart is not turned back neither have our steps declined from thy way Paraphrase 18. We will still abide constant in our loyalty whatever our portion be in this world 19. Though thou hast sore broken us in the place of dragons and covered us with the shadow of death Paraphrase 19. Yea though thou deal never so sharply with us beat our armies to dust and disperse us into the most desolate condition of horrour and darkness the very next degree to death it self 20. If we have forgotten the name of our God or stretched out our hands to a strange God 21. Shall not God search this out for he knoweth the secrets of the heart Paraphrase 20 21. For the sincerity of this constant resolution we appeal to no other judge but to the great searcher of hearts From him we know we cannot be concealed if either we slacken the diligence of our service to him or fall off to any degree of Apostasie 22. Yea for thy sake are we killed all the day long we are counted as sheep to the slaughter Paraphrase 22. And of this our very sufferings are our witnesses the malice and cruelty of our enemies which is so great and bloody as to slaughter us daily having no other ground of provocation from us but our adhering constantly to thy service 23. Awake why sleepest thou O Lord Arise cast us not off for ever 24. Wherefore hidest thou thy face and forgettest our affliction and our oppression Paraphrase 23 24. Lord be thou gratiously pleased at length to consider our distresses to interpose thy hand for our rescue and no longer to forsake us in our extremities and leave us without thy aid and succour see note a. to be thus sorely afflicted and opprest by our enemies 25. For our soul is bowed down to the dust our belly cleaveth unto the earth 26. Arise for our help and redeem us for thy mercies sake Paraphrase 25 26. For we are now brought to the lowest and saddest state of depression Now therefore be thou pleased to undertake our rescue thereby in a fittest season to shew forth thy pitty to us which we have no ground of solliciting but what we fetch from thine own goodness so frequently experimented by us Annotations on Psalm XLIV V. 2. Cast them out The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes doth generally signifie misit and emisit sending and sending out or setting free and at liberty which we call manumission and in that notion the word is elsewhere used and though by the LXXII in this place and one more Exod. 12.33 it be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of such affinity to it that as Abu Walid observes Jer. 38.6 and 11. they are used promiscuously for the same yet in many hundred places they render it elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send as in some hundreds more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send out by which also Aquila renders it here And to this the Syriack accords whether we read with the ordinary Copies for then the rendring is not literal but by way of paraphrase thou hast afflicted the kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast established them or which is much more probable and the change very easie but of a point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and thou didst send them out And to this agrees the form of Gods mandate for the bringing out of the Israelites Ex. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord Let go or send out or manumit my people c. and therefore in all reason this is to be resolved the meaning of it in this place And in that one other place where the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it evidently signifies as by our English 't is rendred sending out Exod. 12.33 The Aegyptians were urgent upon the people that they might send them out of the land in haste The undoubtedness of this interpretation will be assented to if the latter part of the verse be compared with the former In the former 't is expresly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast out the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast planted them sure not the same whom he had cast out but as the Chaldee paraphrases the people of Canaan in the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Israel in the latter and then by proportion in the second part as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast afflicted the nations belongs to the Aegyptians so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast sent them out belong to the Israelites and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy hand in the beginning of the verse be as reasonably it may applyed to all that follows in the verse then 't is literally thou hast manumitted them i. e. set at liberty the Israelites And so that is the full meaning of it V. 3. Light of thy countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of thy faces seems here to be set to signifie the majestatick presence of God his visible presiding in their militia for so the matter spoken of exacts and the mention precedent of thy right hand and thine arm And accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the splendor of thy glory by Gods glory ordinarily signifying the special presence of God his Schechinah mentioned by them v. 10. however evidenced or testified and that is frequently the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces even when it is rendred
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
for us and now in peace expects our offerings of peace to be honoured and praised by us 7. For God is the King of all the earth sing ye praises with understanding Paraphrase 7. He is the supreme Governour of all the world and is therefore duly to be acknowledged and glorified by all 8. God reigneth over the heathen God sitteth upon the throne of his holiness Paraphrase 8. He hath signally subdued the Idolatrous heathen nations subjected them to the throne of David and among his own people the Jews he exhibits himself in a divine and powerful manner in the Sanctuary the place of our assembling and his constant residence In the mystical sense He will subject the heathen world to the faith of Christ and exercise a spiritual dominion in their hearts 9. The Princes of the people are gathered together even the people of the God of Abraham for the shields of the earth belong unto God he is greatly exalted Paraphrase 9. And thither do the rulers of the tribes and all the people of Israel assemble at the appointed times of his service the solemn feasts so many times a year and though at such times the country be left naked and in a manner desolate no company remaining at their houses to guard them from the violence of the neigbouring nations yet hath God undertaken to protect them from all invasion having promised that none should desire their land when they went up to the place that he should choose Exod. 34.24 And this he hath signally made good working in the hearts of all the adjacent heathen a great dread and awe of us In the mystical sense is further contained a prediction that the Jews that stood out against Christ should at length come in many of them and receive the faith some before the destruction by Titus others in Adrians time at which time the whole nation became Christian see note on Revel 2. f. and not only they but the heathen nations also who should universally come in to Christ become Christian And this both in the first literal and sublimer mystical sense is to be lookt on as a signal act of Gods power and providence and so to be acknowledged by all Annotations on Psal XLVII 3. He shall subdue 'T is so frequent for the future to be used in the preter tense and the matter doth so signally direct it to do so here v. 4. and 5. that it is strange any interpreters should retain the future sense in their rendring The place belongs evidently to Gods giving the land of Canaan to the Isarelites and that sure was past at the writing of the Psalm and accordingly the LXXII render it in both verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subdued v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen v. 4. There is nothing then of farther difficulty to be here explicated unless it be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellence magnificence pride from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being high or excellent doth here denote that excellent portion that fat and fruitful land which God had chosen for the Israelites to possess they and their posterity but especially the place of Gods publick worship among them which is styled the excellence of their strength that which secured to them all their victories over their enemies and the desire of their eyes Ezek. 24.21 a priviledge which of all others ought to be most pretious and desirable to them V. 7. With understanding 'T is ordinarily resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies with understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a good understanding saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligently say the LXXII and sapienter wisely the Latine But the word being a noun is not elsewhere to be found adverbially and is therefore by the interlinear rendred intelligens But neither will that without much streining be fitted to accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing ye in the plural It is not therefore improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so oft used in the titles of the Psalms for the name of a tune or key in Musick See note on Psal 32. a. should here also be taken in that sense being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing praises to God in that tune or key which was then well known by that title But this being only a conjecture 't is sufficient here to have thus mentioned it and no more V. 9. People This last verse is thought capable of some variety of rendring first in respect of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people This the LXXII appear to have read with Chirâ—c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with and the Latine follows them cum Deo Abraham with the God of Abraham But passing by this and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a noun 't is yet not improbable that it should be read in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Dative case thus the Princes of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were aggregated or joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the God of Abraham populo saith the Interlinear i. e. to the Jews And then still the LXXII their rendring will be as to the sense expressive enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Princes of the people have been joyned with the God of Abraham for that is in sense exactly the same with joyning with the Jews who worshipt that God as it was all one to be a proselyte to God and a proselyte to the Jews and as it is all one to associate and joyn with Christ and with Christians Lastly it may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative or perhaps the genitive case and joyned by opposition either to the Princes or the people foregoing as in our English The Princes of the people even the people And so the Chaldee render it The princes of the people are assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that are faithful to the God of Abraham and thus 't will note the whole nation of the Jews as many as continue constant to that obedience and that worship which God hath by law established among them And thus will the words fitly and literally be understood in reference to the universall assembling of all the nation of the Jews at the feasts at Jerusalem Princes and people together the whole people of Israel or children of Abraham and to that will belong what follows concerning the shields of the earth or land howsoever we understand them The words seem capable of a double interpretation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth be taken literally for the instruments of protection and preservation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord will signifie that all such means of safeguard wherein the whole land can be concerned are in Gods power and at his command or disposing so that he can surely give what he
not very remote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a dunghill Psal 113.7 where the poor are said to lie meaning the meanest and vilest place whither all the trash and rubbish are cast out And it may be remembred that when Job was brought by Satan to his lowest pitch of affliction we found him sat down among the ashes and scraping himself with a potsheard Job 11.8 which assures us that the ashes and potsheards and all such kind of rubbish lay together and that lying or sitting down among these was an effect of the greatest debasing and fadness And then this is most proper for the turn here that lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the brickbats or rubbish should be the thing meant as an exposition of the most mean dejected and squalid condition As for the form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred though ye have lien it may be interrogative have or shall you lie thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye wings of the dove which are covered with silver and her feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the yellowness of pure gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall ye lie among the pots or potsheards This seems to relate to the wings of the Cherubins in the Ark whereby Gods presence was exhibited to this people and by that it was that the Israelites were rescued out of Egypt the place of their bondage and low despised condition And therefore it was no more imaginable that God should permit this people of his thus to continue among the potsherds than that the Ark of his presence should perpetually be kept in a captive or mean despised condition V. 14. When the Almighty The construction of these two verses lies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God by scattering Kings there or when thou O God Almighty didst scatter Kings such were Sehon King of the Amorites and Og King of Basan and the Kingdomes of Canaan Psal 135.11 in or on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII i. e. on Salmon and Basan following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wert white as Snow or else thou didst snow from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Salmon that is thou didst there appear in the most shining bright the most white propitious form thy mercies made that place more beautiful than the crown of snow doth the head of that mountain when it melts in fertile moisture on the neighbouring valleys Salmon is the name of a very high hill which consequently used to have snow lying long upon it and it is particularly specified here in opposition to Bashan following for as Bashan was beyond Jordan a rich and fruitful mountain called by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fat hill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hill that yeelded much butter and cheese so this was on this side Jordan the portion of the tribe of Ephraim see Jud. 9.40 And so by naming these two mountains he poetically expresses first their victories and then secondly the whole possession of the people of Israel on this and on that side Jordan And then the sense lies clear When the Kings the Governors of those nations were killed or put to flight by the Israelites setting upon them in their own lands then did God illustriously exhibite himself to them there or on it shined as bright was as remarkable as the snow on that hill used to be and then also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill Bashan which was a gibbous protuberant hill so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hill of gibbosites signifies and was formerly in the hands of the heathen King Og 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did as the former Salmon become the hill of God i. e. was possest by the Israelites his people V. 16. Why leap ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs only here and is by guess rendred to leap or lift up or exalt ones self but may best be interpreted not leap or hop as an expression of joy but lift up or exalt your selves as an effect of pride Thus certainly the Chaldee understood it who paraphrase it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why do ye lift your selves up ye high hills 'T is not saith God my pleasure to give the Law upon high and supercilious or proud hills behold Mount Sinai is a low one and the word of God is pleased to place his Majesty on that But the place here seems not so properly to refer to Mount Sinai whereon the Law was given before their taking possession of Canaan here mentioned in the precedent verses as to Mount Sion where David placed the Ark and where the Temple was built However this seems to be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalting themselves God having not chosen any of the highest hills to build his Temple on but this of Sion of a very moderate sise lower than the hill of Hermon and at the foot of it Psal 133.3 Kimchi both in his rootes and Commentaries thinks the interpretation of R. Hai considerable who would have it the same in sense with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to look after and observe And thus the importance will be the same What look you for expect ye ye high hills to be done unto you ye are not those which God hath chosen to beautifie with his glorious presence but Mount Sion and so the Jewish Arab What expect you V. 17. Chariots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular and the myriads in the dual and the iterated thousands so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iteravit is best rendred in the plural it follows that all those thousands and myriads of Angels for though Angels are not mentioned they are to be understood as Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy myriads are but as it were one chariot of Gods i. e. one instrument of transporting him or conveighing him from heaven to earth i. e. an evidence of his special presence in the Ark as after in the Temple and at length in our humane flesh So that all that is signified by the whole verse is this That as God at the giving the Law on Mount Sinai did evidently exhibite himself by the ministry of his Angels himself being invisible and uncapable of circumscription or definition by any local dimensions so he would exhibite himself in the Sanctuary or place set apart for his worship by the Angels dwelling there perpetually an emblem of which was the picture of Cherubims shadowing the propitiatory or covering of the Ark and so carrying up the prayers which should be offered there and bringing down returns to them In which respect God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them in this his holy place i. e. among the Angels that are present there And to that also belongs what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinai is in the Sanctuary i. e.
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all that have delight or pleasure in such study or meditation sought of all that desire them saith the Jewish Arab. But the word also signifies to be found Isa 65.1 I am found by them that sought me not And then this will bear an excellent sense frequently met with in other places that the secret of the Lord is with them that fear him his way is plain unto the righteous so Abu Walid they are evident or plain to all that delight in them or love them though the wicked shall fall therein and the like The next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are capable also of another rendring in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 3.1 where we render it purpose and Eccl. 5.7 where we render it matter and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing in both places And by analogy with those the phrase may here signifie in all their parts designs or purposes or in all their several concernments V. 4. Made his wonderfull works to be remembred The most proper rendring of this verse will be pitcht on by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial any thing by which a man may be remembred any name or title attributed to any for any notable action or excellency So the LXXII Exod. 17.14 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and Hos 12.5 The Lord God of hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is his memorial that sure is the Lord is his name And accordingly the Mazorites call God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorial Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made a memorial is no more than he hath made him a name either by common way of speaking he hath left remembrances of himself which will continue as Gen. 11.4 Let us make us a name and 2 Sam. 7.9 I have made thee a great name and v. 23. of God himself that he went to make him a name and to doe for you great things very agreeable to the style here he hath made a memorial or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his wondrous works and so the Chaldee understand it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made him a good memorial Kimchi reads it a memorial of his wonders in Aegypt in giving us the Sabbath Passeover and other feasts accordingly Aben Ezra renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the spoil of the Aegyptians according to the promise of God Gen. 15.13 But it may be also interpreted more minutely and critically he hath made him a title a name by which he expects to be called viz. this which here follows as the breviate of that by which he was pleased to proclaim himself Exod. 34.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord mercifull and gracious not making this a distinct sentence from the former but affixing it as that name which he hath made himself by his works V. 7. Commandments are sure From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies true and sure and faithfull is the Epithet of God's Commandments here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is to be rendred will be best guest by considering the context and the peculiar importance of the Commandments here The former verse speaks of the heathen nations the Canaanites c. who were by God's appointment rooted out of their land and the Israelites planted in their stead In this saith the Psalmist there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelity and judgment fidelity in performing the promise made to Abraham many years before and just vengeance on those nations for their sins the measure of which they had now filled up And as the ground of both these 't is here added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his commandments The word which we render commandments comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to visit either for good or evil which signifies also to command or give order So of Cyrus Ezr. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath charged me and 2 Chron. 36.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath charged me the same Cyrus to build him an house at Jerusalem In this sense of the word it may here be fitly used for God's appointments and commands to the children of Israel to root out the Canaanites and to take possession of their land not understanding it of the Commandments or Law of God written in their hearts against which these nations had so unnaturally offended So when Joshua Jos 8.29 commanded to cut down the carcasse of the King of Ai c. the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frequently in the like sense And then of these commands of God these appointments of his for the good of the one sort and the punishment of the other the LXXII fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands or expresses given by him the Psalmist saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure firm faithfull i. e. are most certainly performed whensoever he gives order for the destroying of a nation it shall certainly be performed unless by their speedy repentance they avert it Jer. 18.8 and so for his command of building and planting v. 9. And this in both parts is the probablest meaning of the place as will be guest by the insuing verse They stand fast for ever and ever V. 10. Beginning of wisedom The word beginning is of uncertain sense It may signifie the first in time onely and so the rudiments first foundation or ground-work and so though the most necessary yet the most imperfect part of the work And if it should thus be understood here and in other places the sense would be no more but this that there were no true wisedom which had not its foundation in piety and fear of God But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head signifies the first in dignity as well as in order or time and is frequently used for the chief or principle of any kind So Deut. 18.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head the prime the principal i. e. the best of thy corn and wine and oile and of the fleece of thy sheep So Amos 6.6 that anoint themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the chief of ointments the best and most precious and 1 Sam. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of that which was devoted is interpreted v. 9. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and all the good as that is opposed to the base and vile in that verse So Numb 24. Amalek was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first i. e. chief of the nations And thus it is to be understood here that the fear of the Lord which signifies all piety is the principal or chief of wisedom as sapientia prima in Horace is the principal or most excellent wisedom according to that of Job chap. 28.28 Vnto man he said Behold the fear of the Lord
dispenser of all good things Without his special protection 't is not all the guards of men which can secure or preserve a city And as little is it in the power of humane solicitude or of a multitude of wives and concubines such as Solomon had in greatest abundance to have children to inherit it when 't is gathered For as to the former of these wicked men that incessantly moil and cark and drudge for the acquiring it and never injoy any part of the comforts of this life through the vehement pursuit of riches are generally frustrated and disappointed in their aims whereas on the contrary those that have God's blessing thrive insensibly become very prosperous and yet never loose any sleep in the pursuit of it And for the latter that of children it is a particular blessing of God's from whom all increase comes and he dispenseth it as he sees good as a present reward to the piety and other vertues of men 4. As arrows are in the hand of a mighty man so are children of the youth 5. Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate Paraphrase 4 5. And indeed of all blessings this of a numerous progeny is the greatest every child is an addition of strength and safety to the father As the military man guards himself with weapons arrows and darts c. so the master of a family is fortified both from hostile invasions and all other insolencies and molestations by the multitude and strength of his children who are ready still to back him and defend him at all turns from the injuries of any kind which the open violence or more secret fraud of men can design against him in the field or in any court of judicature Annotations on Psal CXXVII V. 1. Build The right understanding of this Psalm the connexion specially of the three first verses of it depends on observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building an house as that is the work not of the Architect but the Father For so to build from whence is the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son is to procreate and bring up children by which houses i. e. families are built up begun supported and continued So Gen. 16.2 't is Sarah's saying to Abraham Go in unto my maid it may be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be built by her i. e. I shall have children to build up a solitary childless family To this appertains that of the midwives Exod. 1.21 that because they feared God he built them houses gave them children to support their families So Ruth 4.11 of Rachel and Leah 't is said that they two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built the house of Israel i. e. brought all that number of children to Jacob by which that nation more than family was replenished So Deut. 25.9 of him that would not take his brother's wife and raise up seed to him the phrase is he would not build up the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brother So 1 Chron. 17.10 when Nathan tells David that the Lord will build him an house it is explained v. 11. I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom So again v. 23 and 24 and 25. And thus I suppose it is to be taken in this place building an house for raising a family begetting children and providing riches inheritance for them For of these two things the erecting a family consists 1. gathering of wealth and riches then 2. begetting some body to inherit it and of both these the Psalmist here speaks distinctly in the two following verses first of gathering the wealth v. 2. rising early sitting up late eating the bread of sorrows all which is certainly designed to that end then of children that they are an heritage and reward of the Lord v. 3. and so cannot be acquired by man's solicitude but are wholly imputable to God's blessing As for the other branch of the first verse that of guarding the city it seems to be inserted as an instance to the same purpose vulgarly understood among men 'T is God must guard or else watchmen will do little good and so unless God build all the industry of men will not be successfull to it The LXXII in the copies we now have for rising early and sitting up late reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this probably in the former part is a corruption of the copy to be mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastening in the morning to rise will be exactly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in sense we duly render sitting up late or literally being late to rest foreslowing of going to bed they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adverb with an affix In both these mistakes the Latin follow the Greek copies and reade vanum est vobis ante lucem surgere surgite postquam sederitis It is vain for you to rise before light rise after you have sate But the Syriack leave them and reade most clearly vain are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are early to rise and late to sit down or rest eating bread with sorrows which is the fittest rendring of the participles in regimine It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render so he gives his beloved sleep but the LXXII more significantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when or whereas or since he i. e. God gives his beloved sleep freely bestows and affords them rest and comfort of life and withall provides as much wealth for them and their families and indeed much more than they that moil incessantly and deny themselves the enjoyment of all worldly comforts most by so doing to inrich their posterity And that thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely so as the Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so but when may appear by the frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hucusque or hactenus for in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs have the notation of time V. 4. Youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are questionless children of the youth as those are opposed to children of the old age Gen. 37.3 Of these it is frequently observed that they are the strongest being as Jacob saith of Reuben his might the beginning of his strength And of such it is here said that they are like arrows in the hand of a mighty man defend him from hostile invasions as well as weapons can The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the young man Symmachus with the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the youth the Jewish Arab either children of youth or children of young men the word both signifying youth and being likewise the plural of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man
but the LXXII and the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussorum from the original use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit from whence indeed comes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age from childhood to twenty five years old So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his quiver v. 5. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his desire but that probably by way of paraphrase filling his quiver with children being but a poetical expression for having as many as he desires V. 5. The gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate of the city is the place of Judicature their courts being there kept Deut. 25.7 and the places of execution a little without the gates Heb. 13.12 So Deut. 21.19 Zach. 8.16 And so the Chaldee interprets here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gate of the house of judgment There contentions and suits are heard and determined and by way of preparation to that are pleaded and that is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they speak with their enemies their accusers or plaintiffs there The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they contend or manage any suit For to those uses mens children as friends and assistants are usefull to their parents as well as to repel open force or violence The Jewish Arab reads in places of convention The Hundred and Twenty Eighth Psalm A Song of Degrees The hundred and twenty eighth is a short enumeration of the present felicities which from God's special blessing are ascertain'd to every pious man It was on that account thought fit to be solemnly pronounced by the Levites and sung after the return from the captivity as a special eminent blessing of God to his people 1. BLessed is every one that feareth the Lord that walketh in his ways Paraphrase 1. There is no such assurance of the comforts and felicities of this life as that which is made over by God to all pious obedient servants of his 2. For thou shalt eat the labour of thine hands happy shalt thou be and it shall be well with thee Paraphrase 2. Such men shall not fail of a blessing on all their honest labours but have plenty here and which is much more take comfort in injoying that plenty which covetous worldly men never doe and after an age of felicity and prosperity here continued save onely when God sees fit to give his mixture of the cross shall be transplanted to eternal immarcescible joys 3. Thy wife shall be as the fruitfull vine by the sides of thine house thy children like Olive plants round about thy table 4. Behold thus shall the man be blessed that feareth the Lord. Paraphrase 3 4. One prime and special blessing of heaven it is that he shall have a fruitfull wife and a plentifull and prosperous family of children Of the former of which the clusters of such a vine as may for its fertility be stiled the great bearer hanging so thick that they even cover the walls of the house where they were wont to be planted is the fittest resemblance and of the latter the verdure of the Olive is a proper emblem with which as the tables without doors were wont to be surrounded so shall his table be adorned and incompassed with a multitude of flourishing children All true temporal felicity is comprised in this and this shall be the pious man's portion 5. The Lord shall bless thee out of Zion and thou shalt see the good of Jerusalem all the days of thy life 6. Yea thou shalt see thy childrens children and peace upon Israel Paraphrase 5 6. And whatever else he can stand in need of it shall be performed to him by God in answer to his prayers which he offers up in his holy place and as an accomplishment of felicity to him his intercessions shall be heard for others even for the publick of the nation he shall be an instrument and a witness of good to the whole land God shall be atoned by such as he and turn the captivity of his people by way of return to his prayers and faith and patience God shall inlarge his days and crown them with that double blessing of old age first the sight of a numerous posterity and secondly the restoring of peace and prosperity to the Kingdom Annotations on Psal CXXVIII V. 3. Fruitfull vine In all countreys the several sorts of vines have several names and appellations among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and one sort seems here to be known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit-bearing vine as among us t is ordinarily to style such a kind of fruit the great bearer Vines it seems were then planted on the sides of houses as now they are among us and not onely in vineyards to stand by themselves and to that also the Psalmist here refers So likewise of Olive-plants 't is observable not onely that tables were drest up with the boughs of them ramis felicis Olivae but that in the Eastern countries they were usually planted as in arbours to shade the table entertainments being made without doors in gardens under that umbrage which gave all the liberty of the cool winds and refreshing blasts An image whereof we have Gen. 18.4 wash your feet and rest your selves under the tree and a full expression Hest 1.5 the King made a feast in the court of the garden of the King's palace The Hundred and Twenty Ninth PSALM A Song of Degrees The hundred twenty ninth is the recounting of the many dangers of God's people and the many wonderfull deliverances which God hath afforded them and foretelleth the utter destruction of all the enemies thereof It seemeth to have been composed by Ezra or some of that time at the return from the captivity 1. MAny a time have they afflicted me from my youth may Israel now say 2. Many a time have they afflicted me from my youth yet they have not prevailed against me Paraphrase 1 2. 'T is now a most proper vacant season to recount the very many invasions and distresses which the people of Israel have met with from the beginning of their being a nation from all which God hath wonderfully assisted and defended them 3. The plowers upon my back they made long their furrows 4. The Lord is righteous he hath cut asunder the cords of the wicked Paraphrase 3 4. We have now for some length of years been severely chastised by oppressing tyrants but God hath at last in his great mercy delivered us out of their hands 5. Let them all be confounded and turned back that hate Zion 6. Let them be as the grass upon the house tops which withereth afore it groweth up 7. Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosom 8. Neither do they which go by say The blessing of the Lord be upon you we bless you in
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 〈◊〉