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
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
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 〈◊〉
him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were not faithful in his Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best begin Yet he being merciful or compassionate forgave their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembred that they were but flesh And then here is a full and excellent description of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering to a provoking nation not cutting them off presently in every of their rebellions because if he doth thus there is a total dispatch or end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animal spirit or breath in their nostrils being once taken away returneth not again but often chastising them destroying some for their murmurings and provocations and upon the but seeming reformation of the rest though he see it be not sincere yet interposing mercy and compassion not proceeding to utter destruction of them but still giving them time to repent sincerely at least permitting them to live and beget others that may be more tractable and obedient and capable of the promised Canaan And this exactly was the course taken by God with the people of Israel punishing the provokers and not permitting any of them to come into Canaan but yet taking them away by such degrees that their sons came up in their steads and at length possest that which was justly denied their Fathers V. 45. Divers sorts of flies From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Exod. 8.21 and Psal 105.31 the title of one of the plagues that fell on the Egyptians and it is not certain what is meant by it The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mixture of living creatures of the wood the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixture from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit which the interpreter rendring muscas caninas did certainly but divine and take his rendring of the Syriack from the LXXII For thus do our copies of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dog-fly or terrible bitting fly But S. Jerome ad Suniam Fretellam saith it is to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Latine hath coenomyiam aâ— Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word I suppose comprehends all creatures of equivocal generation which so frequently change from reptil to flying and back again that they are more fitly exprest by some common word as mixtures or the like than of animals of any distinct species unless it be that of insectiles of which every year seems to bring forth variety of which Vlysses Aldrovandus hath written very accurately V. 46. The Caterpiller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumpsit signifies any kind of vermine that consumes or devours the fruit of the ground and is here set not a several species from the locust following but by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words to signifie one thing to joyn with that and signifie the consuming locust or the locust which is such a consumer just as v. 47. two words are used to signifie but one thing the plague of the hail see note g. For beside the locust Exod. 10.4 there is no several plague to which this of the consumer can be affixt The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine arugo because as the rust eats and consumes metals so the locust doth corn or fruits Exod. 10.5 V. 47. Frost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hail or congealed rain so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also saith Kimchi â—iting R. Saadias that renders it in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth Abu Walid also and the Jewish Arab whether that be a kind of hoar frost or of hail and so both together signifie but one thing the plague of hail Exod. 9.22 with which there being fire mixed that is here added to the mention thereof v. 48. under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fire simply say the LXXII see note on Psal 76. a. but the Chaldee with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby denoting some matter wherein the fire was to distinguish it from the bare flash of lightning which is but the air inflamed V. 49. By sending evil Angels The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send is no more then sending or immission and being joyned by way of apposition to the precedents wrath and indignation and trouble denotes most fitly the particular judgment to which those severe titles are affixt the destroying of the first-born which was wrought by immission of so many Asmodei or evil angels Thus the Chaldee reads wrath and extermination and distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which were sent by the hands of evil angels so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a message by evil angels the weapons of evil Angels saith Abu Walid by sending Angels of punishment punishing Angels or by the message of punishing Angels saith the Jewish Arab. Aben Ezra here phansies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Moses and Aaron as messengers of evil to Pharaoh when they afore hand denounced them to him as when Ahijah the Prophet makes use of the like phrase when Jeroboams wife came to him to enquire concerning her son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a messenger to thee of hard things 1 King 14.6 But the former is the more probable meaning of the words and exactly agreeable to the story Exod. 12.23 where it is said the Lord will pass through to smite the Egyptians c. where the Lords passing must denote the ministery of his Angels and so it follows there in reference to the Israelites The Lord will not suffer the destroyer the evil angels here to come into your houses to smite you Whereby we may better understand the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of ver 50. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to librate to weigh to direct exactly he weighed out or exactly directed the way to his wrath For so in those latter plagues God separated between the Israelites and the Egyptians especially in that of the slaughter of the first-born V. 50. Their life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all the antient interpreters rendred in the notion of their cattel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII jumenta eorum the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack all to the same sense their cattel so the Jewish Arab their beasts or living creatures referring to that part of the plague on their first-born which fell not only upon the men but upon the cattel Exod. 12.29 V. 51. Strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengths from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for robur of which there be several examples Gen. 49.3 Deut. 21.17 Hos 12.3 8. Psal 105.36 Isa 40.25 28. Prov. 11.7 is yet
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
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.
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉