womb opens and they bring forth presently This seems to be the meaning of the LXXII also that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparing the binds viz. to bring forth This is here set poetically to express the great consternation that the Moabites and Edomites intimated in the former verse were in V. 10. The floud That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither signifies a floud of waters or deluge that layes all wast is certain Such was that in Noahs time vulgarly and by way of eminence thus stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge and of that the Chaldee understands this place God say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgment and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall make the deluge to be inhabited or make the world habitable after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge saith the Syriack restrained it saith the Arabick rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit And thus it may properly be understood here the only place where the word is used save in the story of Noah as reflecting on the great judgments of God on the old heathen sinful world which he still continues although not in the same way of execution upon the heathen Princes Davids and his enemies But it is also possible that as waters and many waters signifie no more then the clouds see note c. so here the floud which is still but a multitude of waters may be taken for those waters above the firmament the clouds or watery meteors which when they were let loose upon the old world the windows of heaven were said to be opened But these withall very fit poetically to signifie the armies of David and Gods enemies which also if not represt lay wast as a flood and come in like a deluge So a flood of mighty waters signifies Isa 28.2 and the enemies coming in like a flood Isa 59.19 See Jer. 46.7 8. and 47.2 Dan. 9.26 and 11.22 Am. 9.5 Nah. 1.8 And in the like though nor the same style David speaks of his enemies Psal 6◠2 and Psal 124.4 And then Gods sitting on them will be his judging and executing punishments upon them i. e. these heathen people here formerly mentioned The Thirtieth PSALM A Psalm and song at the dedication of the house of David Paraphrase The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house the building whereof is mentioned 2 Sam. 5.11 soon after the end of his war with Sauls house and his being anointed King over Israel and is the commemoration of his own great troubles and dangers and Gods rich mercy in delivering him out of them 1. I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Paraphrase 1. I will magnifie thy mercy O Lord who hast restored me peaceably to the throne out of a very low and well-nigh lost condition When I was made like water spilt upon the earth and not only so but as such water again sunk into the pit v. 3. thou wert then pleased as it were to let down the pitcher into that pit and from those many waters that there are lost to recover and gather up one who could not deserve to be esteemed as a drop of the bucket and so to lift me and to draw me out of that pit to enable me to overcome all difficulties and not suffer mine enemies to prevail against me who would have triumpht abundantly if thou hadst not rescued and delivered me out of their hands 2. O Lord my God I cryed unto thee and thou hast healed me Paraphrase 2. When I was in distress I addrest my prayers to thee and thou gavest me release 3. O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit Paraphrase 3. It was thy continued aid and protection that still supported me without which I had certainly been destroyed 4. Sing unto the Lord O ye Saints of his and give thanks for the remembrance of his holiness Paraphrase 4. O let this be matter of rejoycing and blessing God to all pious men let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him 5. For his anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning Paraphrase 5. When he chastiseth his servans for their sins this endureth but for a small time but the effects of his favour never have any end he exerciseth them with sadness and light affliction for some small space but then presently follow solid and durable joys 6. And in my prosperity I said I shall never be moved 7. Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Paraphrase 6 7. When Saul was dead and I was crowned both over Judah and Israel in Hebron and the Ark the pledge of Gods presence and powerful assistance placed and setled in the hill of Sion I deemed my quiet and prosperity so compleat that I needed not to fear removing out of it Gods special favour to me had exalted me to the throne and as I thought now secured me in it But he was pleased for some time to withhold my rest For as after my first crowning I was seven years together exercised by enemies of the house of Saul 2 Sam. 5.5 so after this second other troubles assaulted me thereby to instruct me by what tenure it was that I held my security meerly by his continued favour and mercy toward me 8. I cryed to thee O Lord and unto the Lord I made supplication 9. What profit is there in my blood when I go down into the pit shall the dust praise thee shall it declare thy truth Paraphrase 8 9. In this estate I made my moan to God and besought him that he would not give me up to the malice of mine enemies to be destroyed and slaughtered by them but magnifie in me at once his mercy and his fidelity the one in preserving my life and restoring me to peace the other in performing those promises which would seem to have been frustrated by my death 10. Hear O Lord and have mercy on me Lord be thou mine helper Paraphrase 10. And to that end that he would now seasonably interpose his hand for my assistance 11. Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladness Paraphrase 11. 〈◊〉 at length my 〈…〉 been heard and all my sorrow and affliction exchanged for joy and a most prosperous condition and establishment in the Kingdom 2 Sam. 5.12 which is now the more glorious by comparison with my former sadness 12. To the end that
context doth wholly incline it for in the application so it lies even so our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God i. e. look or wait or are turned to the Lord our God untill he have mercy upon us and then follows the importunate prayer Have mercy upon us O Lord have mercy upon us where the mercy that is waited for and the mone and importunity for mercy is just the description of one that is under chastisement and so determins the sense to that V. 4. Those that are at ease From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet at ease is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used not onely for quiet secure in the original notion but by metonymie of the Cause for the Effect for insolent scornfull because ease and security makes men such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle in his Rhetoricks riches and worldly felicity makes men insolent and contumelious despisers of others The Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemners scorners deriders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scorn to mock Ibid. Proud The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be no simple but compound word made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict and so to signifie proud oppressours The Chaldee seem to take notice of this rendring it by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorners from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proud The Jewish Arab reads of mocking with or from the armies and contempt from the stout or from the armies Besides this active notion of the scorning and contempt the passive may also be considered for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Epithe◠of excellent persons So R. Shererah Gaon R. Saadias Gaon c. and the Talmudists that lived streight after the close of the Gemara were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mark of honour and if that were the word here the despight of them must be despight which they suffered and the reproach of the quiet so also taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frequently 't is in a good sense but taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compound the high or great oppressours it must be active despight that which they doe to others The Hundred Twenty Fourth PSALM A Song of Degrees of David The hundred twenty fourth is an acknowledgment of God's assistance and a thankfull commemoration of the deliverances wrought signally by him It seems first to have been composed by David upon his deliverances from the hands of Saul and after of Absalom and being very applicable was appointed to be sung by the Levites after the return from the Captivity and is very agreeable to any other eminent deliverance wrought by God for his servants 1. IF it had not been the Lord who was on our side now may Israel say 2. If it had not been the Lord who was on our side when men rose up against us 3. They had swallowed us up quick when their wrath was kindled against us 4. Then the waters had overwhelmed us the stream had gone over our soul 5. Then the proud waters had gone over our soul Paraphrase 1 2 3 4 5. It is now full time to look back with humility and thankfulness on the dangers and miseries we have past and devoutly to acknowledge to whom our whole deliverance is to be imputed 'T is now most evident to us that the mischief designed us was no less than utter ruine and destruction that the power of the designers was equal to their malice and that no humane means were any way able to have resisted or diverted them they were so mightily inraged and violently bent against us One onely means there was which could avail us in this condition the supreme omnipotent irresistible strength of heaven and that hath signally appeared for us and rescued us out of this ruine 6. Blessed be the Lord who hath not given us as a prey to their teeth Paraphrase 6. His holy and glorious name be now and ever magnified that he hath not permitted them to have their will but timely delivered us from their rage 7. Our soul is escaped as a bird out of the snare of the foulers the snare is broken and we are escaped 8. Our help is in the name of the Lord who made heaven and earth Paraphrase 7 8. And now being safely returned from our captivity we have leisure to review our former state the very same that the silly bird is in when it is caught in a gin or springe we were fast in their hands they had long pursued their game and at length were possest of it we were taken in their nets And in this seasonable point of time God came and disappointed their malice and rescued us out of their hands David by the death of Absalom the Jews by the Persians breaking the Chaldean Monarchy to which the deliverance of the Jews was consequent And so our deliverance is to be acknowledged as an immediate work of God's interposition and as signal an evidence of his overruling power as the creation of the whole world was when it was wrought by a word of his Annotations on Psal CXXIV V. 5. The proud waters This verse is from the Hebrew thus literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then had it past over our soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent in the former verse then follows by opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swelling lifted up or proud waters The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swell or boil as water in a pot over the fire and from thence 't is applied metaphorically to other things And by comparing the Arabick it is probable that the signification of the Root is more general for any encrease or superabundance The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that phrase I suppose meaning very deep waters either unfordable where there is no standing or else rapid against which there is no holding out no resisting The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copious plentifull waters Thus the meaning is clear the torrent v. 4. had past over our soul and that torrent farther exprest by swelling or proud i. e. great plenty of waters breaking in for such is a torrent The Jewish Arab translates it Then they had drowned us as water and had been as a torrent over our souls The LXXII here as in the former verse reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our soul past through the water and our soul past through the torrent but this I suppose as a paraphrase not so much to express the condition in or under as the escape and deliverance out of the danger but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over our
shall have a far distant fate from that which belongs to the righteous 6. For the Lord knoweth the way of the righteous but the way of the ungodly shall perish Paraphrase 6. For the Lord sees and beholds with mercy and according to the gracious tenour of the Evangelical Covenant approves and finally rewards all the good purposes and performances of the godly his humble obedient penitent faithful servants but for others such as go on impenitently and unreformed on whom all his wise and compassionate and powerful methods have yet wrought no change they shall all be severely adjudged by him The course of sin wherein now they go on presumptuously and obstinately doth at the present most directly tend and shall at the last most certainly bring them to eternal irremediable destruction And all his long-suffering and abundant mercy shall not then stand them in any stead to put off or abate their torments Annotations on Psal I. V. 1. Counsel The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit advising or asking counsel vulgarly signifies the result of the Consultation the way whether good or bad which is taken up on that deliberation and agreeably the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way the Arabick the Sentence or resolution or determination consequent to the consultation In this notion we find it Psal xiv 6 The counsel of the poor i. e. the way and course viz. of piety which he adheres to and Psal cvi 13 Gods counsel is to be interpreted by his works preceding in that Verse viz. that which he purposed to do for them as Psal cvii. 11 it must receive its signification from the context which mentions not works but words there and so notes the precepts or commands of God and accordingly this same word is once rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work Job xxi 16 and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way or course of life which any man takes to good or bad Psal lxxxi 12 And so it must needs signifie here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking may agree with it which noteth the following or going on in any course that others have traced before us V. 1. Seat Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedit literally denotes sitting and so must be rendred 1 King x. 5 and 2 Chron. ix 4 the sitting of his servants and Psal cxxxix 2 my down-sitting and so Lam. iii. 63 where yet the Greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seat or chair or place of sitting as here and in most other places And if that be the acception of the word here then it notes the quiet repose and security and presumption of the sinner without any regrets or disturbances in his course or yet further as a chair is a seat of dignity in a School or Synagogue or Sanhedrim a teaching or instructing of others in the course as a Doctor or Professor of impiety Beside this it signifies also an assembly or consessus so called because many meeting together in consultation the posture of sitting is there generally used as most commodious So Psal cvii. 32 we fitly render it the assembly of the Elders And thus the interlinear here read in consessu in the assembly and the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the society or congregation for so that Noun signifies among them and is by some Learned men thought to signifie in that one place where it is used in the Bible Psal lv 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventiu congregationis a whirlwind or associated wind and then it must note associating with this sort of Atheistical Scoffers and so the Arabick evidently understood it rendring it without any mention of chair or seat and hath not sate with the scorners These two senses of the word having so reasonable pretensions to it I have therefore retained both of them in the Paraphrase thereby to secure the Reader of the full importance of it V. 3. Rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit literally signifies divisions and may refer to the customs of conveying water to orchards or gardens A mention of it we have in Deut. xi 10 where of the land of Aegypt 't is said Thou wateredst it with thy foot as a garden of herbs where the vulgar reads by way of Paraphrase in bortorum morem aquae ducuntur irriguae after the manner of Gardens the Syriack adds which want watering the waters are lead or brought to water it or literally by thy foot i. e. by digging the work of the foot thou broughtest water in trenches for the watering of it For thus in Aegypt where they wanted rain they did to all quarters distribute the overflowings of Nilus by cutting of trenches or ditches called commata and diacopi saith Hieron Magius i. e. cuts or divisions here To this custom and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a reference Prov. xxi 1 The Kings heart is in the hands of the Lord we read as the rivers of waters the interlinear hath pelagi the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained giving us farther to observe that the Greek and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pelagus used for the Sea hath this origination the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streams but the vulgar literally divisions divisions of waters i. e. as the waters that the Gardiners bring by cutts either from springs or rivers to their gardens are by them lead at pleasure backward or forward this way or that way diverted or stopt or applied in a greater or less plenty to this or that tree as they direct it so is the heart of the King in Gods disposal and accordingly it follows he turneth it whither he will And this acceptation of the word is most commodious for this place also speaking of a fruit tree that flourisheth exceedingly for such are said to be planted in a watered garden Isai lviii 11 and so are fat as there it is said likely to become very fruitful by that means And to that incline the LXXII reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick and Aethiopick and Vulgar Latine all to the same sense decursus the passages or runnings along of the waters V. 3. Wither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruit growing dry or withering may literally thus be rendred But almost all the ancient Interpreters and Paraphrasts render it by the notion of falling the Targum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not fall and so Isai i. 30 xxxiv 4 xl 7 and the interlinear non decidet the vulgar non defluunt the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all so concordant in the same sense of falling that learned men think they either read or had an eye to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit But the decision is more clear from the the Vulgar metonymy of the cause or antecedent being set to note
the effect or consequent also for by this figure the falling of leaves being naturally consequent to the withering or flagging of them the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies withering may fitly signifie that and be used for falling also and so most probably here where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not wither is set metaphorically to signifie the continuance of all outward accomplishments to the pious man their neither losing their sap and verdure nor yet falling from him the former notes his contentment while he enjoys them the latter Gods defence to secure him in the quiet enjoyment of them as when the meek have the promise to possess the earth and they that honour their parents to have long life in a Canaan which though it must always be understood cum mixturâ crucis especially now under the Gospel or else there could be no place left for martyrdom or for the exercising the most eminent of Christs precepts yet in general speaking the promise doth most fitly belong to and is frequently repeated for the encouragement of all godly men That they shall have an antepast of the goodness of God a comfortable enjoyment which consists more in a competency than in the greatest load of the good things of this life whilst on the ungodly he rains snares fire and brimstone a sad portion for them to drink or enjoy here though there were never an arrear behind of eternal hell V. 3. Doth Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit it may deserve to be noted that as it belongs to several things so particularly it is applied to trees producing or bringing forth fruit Isai V. 4. I lookt that it should bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it brought forth wild grapes So Isai xxxvii 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall bear fruit upward And so very often elsewhere And accordingly in the New Testament the phrase is most frequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make or do i. e. to bear or bring forth fruit Mat. iii. 8 10. So that still the similitude is maintained in these last words of the verse like a tree planted by the divisions of waters yielding fruit in his season not so much as his leaf withering and whatsoever he bringeth forth bud blossom or fruit it shall prosper V. 5. Congregation That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convocavit signifies an assembly there is no question All the difficulty is who the just are here of whom this assembly consists whether they that are mentioned v. 6. under the same title the godly that shall be rewarded in that judgment or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. xii 23 the just made perfect i. e. that have already received their crown those Saints of whom the Apostle pronounceth that they shall judge the world 1 Cor. vi 2 taking in also the Angels those holy myriads Jude 15. with whom God is there said to come to execute judgment upon all To the latter of these we are inclined by the Septuagint who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the vulgar Latine in concilio in the counsel of the just for then as Mat. v. we have mention of two Judicatures one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgment the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanhedrim or Council the great standing Judicature at Jerusalem so we have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment and Counsel most probably in the same sense and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once more rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Council Numb xvi 2 and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assembly doth certainly signifie that Judicature among the Jews and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used was before taken for a consessus as was said v. 1. note a and the Syriack and Arabick and Aethiopick all agree to it the first rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assembly the two other Council And then this is the clear meaning of it that that last doom or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day as the Chaldee here render judgment from whence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day in the New Testament signifying judgment is transacted by a Court of eminently just persons God the just and righteous Judge ii Tim. iv 8 assisted with a Council of Saints and holy Angels all of them just and crown'd as such And therefore there is no appearing for wicked men before that Tribunal they shall certainly be condemned by them But the parallel betwixt fruit and chaff may not improbably incline to the former sense that the ungodly shall not be able to abide the winnowing of the Divine judgment the wind of Gods vengeance v. 4. nor consequently remain in the company of the righteous who in stead of receiving damage by the fury of the wind are only purged and fixt by it The Second PSALM The second of this first Partition is a most Divine mixture of History and Prophecy certainly composed by David and referring visibly to his Person and both typically and prophetically to Christ and so understood expresly by the Writers of the New Testament The first immediate occasion and matter of it seems to be the instating and setling of David peaceably and triumphantly in his Kingdom both of Judah ii Sam. ii 4 and after some short opposition of Israel also c. v. 4. and soon after that his taking of Zion from the Jebusites c. v. 7. and possessing and enlarging it v. 9. and bringing the Ark to it c. vi after which Hiram King of Tyre presents him c. v. 11. and Toi King of Hamath sends his Embassadour to salute him and bless him c. viii 10 Mean while other Heathen Princes assault him the Philistims c. v. 17 22. c. viii 1 and so likewise the Moabites c. viii 2 the King of Zobah v. 3. the Syrians of Damascus v. 5. the Ammonites and Amalekites v. 12. and so again c. x. All which were wonderfully subdued by David and the several Victories recorded in those Chapters But beside this first immediate there is a second more remote but withal as literal by the confession of the Jews themselves and more eminent matter of it a prophetick representation of the Messias viz. of Christs Inauguration to his Regal and Sacerdotal Offices assaulted indeed and violently opposed and even crucified by the Jewish and Roman Magistrates Act. iv 25 but then victoriously raised from death by the power of his Father Act. xiii 33 and so exalted to his great Offices Heb. i. 5 and v. 5. and Rev. xi 27 and xix 15 in the successful exercises whereof all our Salvation consists 1. WHy do the heathen rage and the people imagine a vain thing Paraphrase 1. It is to little purpose that the Philistims and so many other neighbouring heathen nations round about and unquiet spirits at home raise war against David now
for any known deliberate sins which have not that alleviation of ignorance or weakness but are committed against express knowledge of my duty after mature consideration of it Lord be thou pleased to arm me by thy special assistance of grace that I never fall into any one such commission Let not any temptation thus get power over my will when my conscience tells me I ought not to yield whatsoever the profit or pleasure be that thus comes in competition with known duty If it do then am I a servant and slave of sin and so no longer the servant of God But if by the power of thy grace thou shalt uphold me from falling into any such presumptuous sins then shall I not fail to be acquitted by thee and being free from all hainous guilts I shall through thy mercy promised in thy covenant of grace be sure to be absolved and justified from all the other innumerable frailties v. 12. that I have been guilty of 14. Let the words of my mouth and meditations of my heart be acceptable in thy sight O Lord my strength and my Redeemer Paraphrase 14. And then all my prayers and praises being thus poured out of a pure sincere heart and so likewise all the performances and designs of my life shall be as a sacrifice well-pleasing and acceptable to thee whose grace it is by which I have been preserved and whose abundant mercy by which I have been rescued from all evil Annotations on Psalm XIX V. 1. Firmament Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament that it is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack Luk. 6.38 set for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press very close and is used in that sense Ezek. 6.11 and 25.6 and there by us rendred to stamp i. e. to strike and press together and that so as plates of gold c. are by beating and pressing expanded to a great breadth and that in this respect it is by an antient Greek Interpreter mentioned by S. Chrysostome rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Aristotle signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm durable compression and that this is the ground of the LXXII there rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament and others expansum see the most learned Nicholas Fuller Miscel l. 1. c. 6. Now as under this title the heaven is conteined Gen. 1. as appears undeniable by the Sun and Moons being created in it v. 14. so 't is as certain that the air is signified by it also by the use that is assigned it to divide the waters from the waters i. e. the Sea here below from the rain that is in the Clouds Accordingly as Josephus in his description of the creation Antiq. l. 1. c. 2. saith of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God made it to have rain in it to benefit the earth by the dew thereof so Sibylla speaking of the air saith that God mixed vapours and rainy or dewy i. e. watery clouds with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when the rain fell that drowned the earth Gen. 7. the windows of heaven are said to be opened v. 11. and therefore it is so frequently called rain from heaven according to that of Pliny Nat. Hist l. 31. Scandunt aquae in sublime coelum quoque sibi vendicant The waters climbe on high and challenge the heaven also for their seat and again Quid esse mirabilius potest aquis in coelo stantibus What can be more wonderful than waters standing in heaven And thus in Scripture-stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens contein all those superiour orbs together with the regions of the air So saith the Author of the Questions and Answers under Justins name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture calls heavens either those that are so indeed the first heaven and the firmament or the regions of the air see note on Eph. 6. a. even the lowest of those where the birds fly which accordingly are called the fowles of heaven And so all this is fitly comprised under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here where the heavens are named before the aery regions peculiarly the Hebrews having no other word for the air but either this or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens which also is generally derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because waters are there The word which now-adays they use for the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being clearly taken from the Greek when yet it cannot be questioned but the sacred Writers had some word by which they called it viz. this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accordingly the Chaldee here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 air V. 3. There is no speech The understanding of this verse seems to depend on the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That commonly signifies not and is perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only with the addition of י Now both of these being oft used for all sort of exclusive particles without besides unless hence it is that the learned Grotius renders it in this place sine without i. e. without the voice or words precedent If this liberty may be taken I may then propose another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly deduced from these For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lexicographers tell us that in Arabick it signifies sed but. And the Arabick being but a dialect of the Hebrew we may thence conclude that thus it antiently signified among the Hebrews and if that may be admitted then the whole verse will be thus clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sermo not speech i. e. they the heavens and firmament have no speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice is or hath been heard i. e. either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice frequently signifies thunder their thunder is heard or else more generally they have ways to proclaim or make known the attributes of God though they are not able to speak Besides this way of interpreting the verse by this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for but or yet or notwithstanding another offers it self by rendring it non not as it without question and most vulgarly signifies Thus they have neither speech nor words their voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not or hath not been heard yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line we render it is gone out into all the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words to the end of the world Which if it be accepted we must then suppose a difference to be made by the Psalmist betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Heavens are said to want and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are said to have
posterity to the time of the coming of the Messiah who must be born of his seed and when he comes be install'd in a glorious kingdom that never shall have an end 5. His glory is great in thy salvation honour and majesty hast thou laid upon him Paraphrase 5. Thou hast by interposition of thy hand for his deliverance brought great glory and dignity to him made all men see how he is valued by thee and thereby exalted him to the greatest honour and majesty of any man in the world 6. For thou hast made him most blessed for ever thou hast made him exceeding glad with thy countenance Paraphrase 6. Thou hast blessed him in such a degree that as it was promised Abraham Gen. 12.2 thou shalt be a blessing so it is now performed to this son of Abraham they that will bless any shall use this form for time to come Let him be blessed by God as David was thy special favour and kindness toward him hath been matter of most triumphant joy and exultation to him 7. For the King trusteth in the Lord and through the mercy of the most High he shall not be moved Paraphrase 7. And as he hath always reposed his trust and affiance in God so hath he never miscarried in his undertakings God 's most powerful hand hath been most seasonably and mercifully reacht out to him and secured him in all his dangers 8. Thine hand shall find out all thine enemies thy right hand shall find those that hate thee 9. Thou shalt make them as a fiery oven in time of thine anger the Lord shall swallow them up in his wrath and the fire shall devour them Paraphrase 8 9. Those that oppose or set themselves against God shall be sure to be brought down and discomfited by him They that hate God shall meet with effects of his hatred Gods displeasure is very heavy and flaming and insupportable and the effects of it no less than a most formidable and utter destruction 10. Their fruit shalt thou destroy from the earth and their seed from among the children of men Paraphrase 10. And this ruine that falls on them shall proceed to their posterity even to the utter eradication of their families 11. For they intended evil against thee they imagined a mischievous device which they were not able to perform Paraphrase 11. And this is a just vengeance on them for the evil designs which they had against him whom God had set in the throne The malignity of their purpose is thus punisht though they were not able to bring it to effect God thus blasting and frustrating them 12. Therefore shalt thou make them turn their back when thou shalt make ready thine arrows upon thy strings against the face of them Paraphrase 12. In reward to their evil intentions God shall set them in a baâ—talio before him and then assault them most hostilely and with the weapons of his sharp displeasure most sadly infest and destroy them 13. Be thou exalted O Lord in thine own strength so will we sing and praise thy power Paraphrase 13. And this his vengeance on his enemies as it is an exalting of his almighty power in the sight of all men so is it that for which we that receive the advantage by it are eternally obliged to rejoyce and bless and magnifie his holy Name Annotations on Psalm XXI V. 2. Request The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to espouse Deut. 21.7 he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath espoused a woman so Exod. 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin espoused and Deut. 22.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And if from that root came the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would elegantly be rendred the espousal of his lips i. e. his most important considerable desire which he had set his heart upon and so often begg'd of God What that was appears v. 3. setting the crown upon his head setling him peaceably in the throne Thus Cant. 3.11 Solomons day of Coronation is called poetically the day of his espousals and the day of the gladness of his heart i. e. the day that he desired so earnestly set his heart on and was so glad when it came But if the roots be distinguished by the position of the point over ש then as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not else-where to be met with in Scripture so there may be place for conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had originally the same sense that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack hath for effudit pouring out For the Lexicographers that render it elocutio and expositio and yet produce no other place but this wherein they pretend it to do so are well reconcileable with this and so are most of the antient Interpreters though they have rendred it variously the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or as other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of his lips that which the lips pour out in prayer and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpretation or exposition of the lips agreeable to the Arabick notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for indicium But the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of his lips that which he hath first prepared in the heart by meditation and then poured out at the lips V. 2. Preventest From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel hath several significations ordinarily to prevent or anticipate but withal to meet Deut 23.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render they met you not with bread and water and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurrerunt me and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Nehem. 13.2 they met not so Isai 21.14 we read they prevented not it should be they met not with bread him that fled In all which the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet So Mich. 6.6 wherewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet the Lord and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet him with burnt-offerings we read come before which if it be in the notion of preventing certainly belongs not to that place And thus it most probably signifies here thou shalt meet him with benediction of good as when Melchizedeck met Abraham and brought forth bread and wine and blessed him So Gods coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first as Job 41.2 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath begun any kindness to me obliged me first and I will repay him The rendring of Castellio is here most perspicuous and fully expressive of the sense cum egregiis affecisti beneficiis thou hast bestowed most eminent favours on him V. 11. Intended The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence
which the thunder puts the hinds when it makes them calve drives them out of their holds as the same thunder frights the beasts of the forrest out of their thickets This therefore is to admonish all the whole world every man living to acknowledge his power and glorious Majesty and come in and worship him in these or the like words 10. The Lord sitteth upon the floud yea the Lord sitteth King for ever Paraphrase 10. The Lord judgeth and ruleth in the clouds and so he shall continue to do for ever and subject the proudest nations to his Kingdom 11. The Lord will give strength unto his people the Lord will bless his people with peace Paraphrase 11. And for those that he hath chosen and taken to himself and that live constant and faithful in his service he will protect and strengthen them and bestow upon them all the prosperity and felicity in the world subjecting all their enemies and restoring them to a durable lasting peace Annotations on Psalm XXIX V. 1. Ye mighty From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortitude is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful strong of which see note on Psal 22. a. And though that word come to signifie many other things yet in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sure the compellation of Princes under the phrase of son of the potent or strong Thus is Nebuchadonozar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Nations or the strong among the Nations Ezek. 31.11 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes we render the mighty men of Moab Exod. 15.15 and those particularly in the number of those to whom David is supposed to speak in this Psalm after his subduing them 2 Sam. 8. so again 2 Kin. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty of the land The Chaldee paraphraseth this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Angels sons of God taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Angels The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered filios arietum young rams in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a ram though as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew so in Chaldee and Syriack and Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mâ—le of any sort The LXXII at least these Copies which we have of their Translation do as it is not unusual in other places render the words twice first in the vocative case by way of compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God and then in the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young rams as doubtful which was to have place and therefore setting down both of them and in this the Latine and Arabick and Aethiopick follow them But the plain simple rendring it by ye mighty or ye Princes is most to be allowed of and to those this Psalm is an invitation that they will being subdued by Gods power come into the acknowledgment and worship of him V. 2. Beauty of holiness Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the glory or beauty of holiness from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour or beautifie the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy court as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetrale thalamus area a closet a marriage-chamber a court and so the Latine and Syriack follow them and the Arabick in his holy habitation but the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the splendor or beauty of holiness or in the holy beauty or majesty as v. 4. the LXXII render the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty meaning thereby either the Ark which the Priests and Levites with their Vrim and Thummim carried and where God was gloriously present as in the place of his worship see Ps 110. note a. or else the sacred majesty of God himself sacrâ praeditum majestate Jovam saith Castellio Jehovah indued with a sacred majesty the God of heaven and earth so glorious in all his attributes that all even heathen men ought to give all glory and honour to him This glory he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of his name by which his attributes are to be understood his power and dominion over all c. which for these heathen Princes to acknowledge is in effect to become his proselytes and servants V. 3. The voice of the Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice in Scripture-style frequently signifies thunder there is no question and then there will be small cause of doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the Lord here signifieth the same when in the next words it follows the God of glory thundereth For this Psalm being plainly an acknowledgment of Gods majestick presence and his thunders being in those dayes 1. the instruments signally to attest that as to Joshua in the first conquest of Canaan to Samuel against the Philistims 1 Sam. 12.15 and to David also against the same enemies which therefore is called Gods rebuking the heathen and 2. the ordinary means of conveying Gods oracles to them which therefore were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of thunder and 3. the ceremony of Gods giving the law from Sinai it was very fit in this Psalm to make a peculiar elogy of this Majestick meteor which is done throughout the Psalm By analogy herewith the waters upon which this voice is said to be and the many waters from which in the next words he is said to thunder or to be upon them when he thunders and the water-floods upon which he is said to fit v. 10. are still those waters Gen. 1. above the firmament the clouds agreeably to Psal 18.11 He maketh darkness his secret place with dark waters and thick clouds to cover him At the brightness that was before him the clouds passed these watery clouds hailstones and coals of fire the thunder shafts The Lord also thundered c. And these opinions and doctrines of the Jews might move the heathens to think that they did adorare nubes coeli numen adore the clouds and that Deity of heaven which is thus described in their Prophets to sit and dwell there V. 6. Lebanon Two things are here to be observed of Lebanon First that it was a very high mountain and seems thence to have taken the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white in respect of the snow mentioned on Lebanon Jer. 18.14 that is always even in the summer white on the top of it Thus saith Saint Hierome on Jerem. 50.4 Nix de Libani summit atibus deficere non potest nec ullo ut ominis liquescat solis ardore superatur Snow cannot fail on the lops of Lebanon nor is it by any heat of the Sun overcome that it should melt The Chaldee Paraphrase Cant. 4.11 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olbanem in the same notion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olben which is the Syriack formation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white And
instruments that are in use among men in Festivities the Harp and Viol c. will be most fitly used in the singing of Psalms and Hymns unto God 3. Sing unto the Lord a new song play skilfully with a loud noise Paraphrase 3. And the choisest and rarest ditties and the best composed Musick and the most excellent melodious voices are all to be called in to perform this great duty of thanksgiving unto God 4. For the word of the Lord is right and all his works are done in truth Paraphrase 4. For all that God saith or doth is excellently good his commands are of those things which are infinitely best for us his promises abundantly gracious and certain to be performed and his very threats and prohibitions acts of special mercy to keep us from those things which are most pernicious to us As for all his works of providence they are most just and merciful 5. He loveth righteousness and judgment the earth is full of the goodness of the Lord. Paraphrase 5. Mercifulness and justice are of all things in the world most approved and valued by him and are by him exemplified to us in all the daily acts of his providence among us 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Paraphrase 6. The whole body of the heavens and all that is in them the Sun Moon and all the Planets and lesser Stars were created by his bare speaking the word commanding that they should have a being Which as it is a most illustrious evidence of his absolute omnipotence so is it of his great goodness also to us for whose benefit they were all created 7. He gathereth the waters of the Sea together as an heap he layeth up the deep in store-houses Paraphrase 7. So in like manner did he sever the waters which covered the face of the earth and confined them to hollow places where though they swell much higher then the shore yet they do not overrun it but are gathered into a round gibbous form and so remain constant within their channel And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean as safe and as far from hurting or drowning or overrunning the earth as corn laid up in a granary as money in a treasury is safe from running out of it A joynt evidence again of his infinite power and goodness 8. Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Paraphrase 8. As therefore he is thus able to set bounds to that vast element so can he and doth he to the most enormous power of men which may therefore be a just cause of awe and dread to all the men in the world 9. For he spake and it was done he commanded and it stood fast Paraphrase 9. For as a bare word of his immediately created all the world so is every command of his now most certainly obeyed as he pleaseth to dispose so shall it infallibly be 10. The Lord bringeth the counsel of the heathen to nought he maketh the devices of the people of none effect Paraphrase 10. Whatsoever godless men see note on Psal 10. m. design or propose to themselves contrary to his will he blastes and frustrates it dissipates all their contrivances be they never so prudently managed by whole multitudes and assemblies of them 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Paraphrase 11. Onely that which he hath decreed and purposed shall immutably come to pass 12. Blessed is the man whose God is the Lord and the people whom he hath chosen for his own inheritance Paraphrase 12. O then thrice happy is that Nation and people which have betaken themselves to the sincere service of so great and powerful and gracious a God and whom he hath in so special a sort made choice of to be peculiarly his among them to reveal himself in so eminent a manner 13. The Lord looketh from heaven he beholdeth all the sons of men 14. From the place of his habitation he looketh upon all the inhabitants of the earth Paraphrase 13 14. All the men that are in the earth the inhabitants of the whole world are within the compass of his most particular providence though he reside in heaven in a peculiar manner yet from thence he exactly surveighs and beholds all and every their actions and even most secret thoughts 15. He fashioneth their hearts alike he considereth all their thoughts Paraphrase 15. As he is severally and equally the creator of them all and former of their souls as well as bodies so he is certainly able to discern particularly all the operations of their very hearts and is no idle spectator but weigheth and and judgeth all and accordingly rewards every man 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength Paraphrase 16. 'T is not the multitude or strength of an Army that hath power to secure any Potentate not the valour or puissance of the most glantly person to preserve himself 17. An horse is a vain thing for safety neither shall he deliver any by his great strength Paraphrase 17. An horse is the most valiant and docile beast and generally the most used in Military affairs in respect both of his courage and swiftness vigour and activity yet he that depends thereon for his safety or good success in a battel oft finds him a very deceitful false aid is pitifully disappointed by him 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Paraphrase 18. The only security is to be sought from the favour and protection of God and the way to qualifie our selves for that is by conjoyning our uniform sincere obedience to him and our unshaken constant relyance on his mercy 19. To deliver their soul from death and to keep them alive in famine Paraphrase 19. To such as are thus qualified his protection will not fail whatsoever the danger be how great soever the seeming destitution 20. Our soul waiteth for the Lord he is our help and our shield Paraphrase 20. The Lord is our only aid and protector to him therefore is all the desire of our souls 21. For our heart shall rejoyce in him because we have trusted in his holy name Paraphrase 21. And whatsoever befalls us we shall most cheerfully and not only patiently support it as having full assurance and confidence in him that he will either rescue us out of it or else convert it to our greatest advantage 22. Let thy mercy O Lord be upon us according as we hope in thee Paraphrase 22. O Lord our full trust is in thee let thy mercy come down upon us we beseech thee Annotations on Psal XXXIII V. 2. Instrument of ten strings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
aruit emarcuit to be shriveld or withered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lethern bottle or vessel to put wine in 1 Sam. 1.24 and from the likeness a musical instrument called nablium in Latine Disce etiam duplici genialia nablia palmâ Vertere conveniunt dulcibus illa modis in Ovid. Answerable to it is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 't is here rendred by the LXXII of which Grammarians tell us that it is an instrument more sweet and pleasant than a harp like it in forme but differing from it Accordingly we render it sometimes a Psaltery as here and Psal 144.9 sometimes a Viol Isa 14.11 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is added to it and signifies decachord or instrument of ten strings it is not set as here and Psal 144.11 it is in our English for a third sort of Instrument but in apposition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psaltery or Viol of ten strings And so all the antient Interpreters uniformly render it the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on a decachord Psaltery ◠the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on a nablium of ten strings who yet Psal 92.4 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are disjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the decachord and upon the Psaltery render it upon the harp of ten strings and upon the nablium signifying that of ten strings to belong to both Harp and Psaltery cithara and nablium which yet as was said differ one from the other V. 7. As an heap From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved to flie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bladder or skin or battle In this place all the antient interpreters seem to have read the latter of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a battle signifying the waters of the Sea to be so kept within the banks as water is which is put into a bottle And so in like manner it is rendred Psal 78.13 where yet it belongs to another matter the receding of the red sea to the Israelites and not the framing of the Ocean in the creation But the modern copies of the Hebrew have in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best rendred as an heap Thus the word is used Exod. 15.8 the floods stood up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an heap where the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a wall the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a wall and so the Samaritan the Arabick as mountains but the Syriack as in bottles so as here but certainly amiss as will appear from the passage of storie both there and Psal 78. referred to Exod. 14.22 where 't is said that the waters were a wall unto them In this variety the context here will be fittest to determine and that may be thought in one respect to incline it in this one place to the former sense in which the ancient interpreters read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a bottle For the matter in hand is the miraculous congregating of the waters in the creation that is set down Gen. 1.9 God said let the waters under the heaven be gathered into one place and let the dry land appear and v. 10. the gathering together of the waters called he Seas Here the one place for the waters or the one place whereto they are confined may be fitly compared to a vessel or bottle which keeps them from running over and so severs them from dry land And this also agrees with what here follows he layeth them up in the deep as in store-houses for thus the words are to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving or he gives or puts them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the treasures of the deeps so the Chaldee verbatim reads it he puts them i. e. the waters in the store-houses of the deeps and so the sense exacts the deep or abysse the great cavities which God created being the place wherein the water of the Sea is put and laid up as in a repository store-house or treasury where it is kept safe from hurting any thing Accordingly Seb. Castellio renders it undis in cellas conditis the waters being laid up in cellars or repositories The LXXII indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deeps in treasures and so the Syriack and Arabick but the former that of the Chaldee is as literal and that which the sense exacteth for 't is the waters that are laid up in the deeps and not the deeps themselves And so still to this consideration very fitly accords the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for bottle or other such vessel that gathers and holds water and not the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an heap which in Exodus it certainly signifies But beside this act of Gods mercy in restraining the Ocean and so keeping it as a bottle doth there is another act of Gods providence very remarkable in the creation of the Ocean viz. that it is demonstrably of a gibbous circular form and stands above the shore which yet confines it And this instance of providence is most perspicuously adumbrated by this scheme of an heap viz. that it riseth into a cumulus and to that most properly belongs the gathering here mentioned for that any collection naturally makes an heap And therefore it seems best not to sollicite the ordinary reading but to take it in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap which most certainly belongs to it in those other places Exod. 15.8 and Psal 78.13 V. 10. In the end of this v. 10. the LXXII over and above what we find in the Hebrew add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frustrates the counsels of Princes and so from them the Latine Arabick and Aethiopick But the Chaldee and Syriack have it not but agree with our Hebrew copies and give us reason to resolve that those Greek Translators took the liberty of Paraphrase and kept not themselves to the strict bounds of literal interpreters V. 15. Alike For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine sigillatim severaly they are therefore thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unicum separatum and that taken adverbially But 't is more likely that they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sense from the verb that signifies to make one and so may in the adverb fitly signifie one by one and that is all that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or severally The Thirty Fourth PSALM A Psalm of David when he changed his behaviour before Abimelech who drove him away and he departed Paraphrase The Thirty Fourth Psalm was composed by David in remembrance of the time when in his flight from Saul he was brought to Achish King of the Philistims called here after their style Abimelech i. e. my Father the King at which time being by
misery and so the Latine miseriae the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sadness the Arabick perdition either by way of paraphrase to signifie the miserable sad estate of him that is ingulfed in such a pit or else referring to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a vast or desolate place ruine or perdition But the notion of the word is best fetcht from Isa 17.12 where we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noise of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the noise of many waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall they make a noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall sound tumultuously V. 4. Maketh For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit set or put the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hope is the name of the Lord and so the Latine Syriack Arabick and Aethiopick and the sense is not at all wronged by it Only the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath put In the end of the verse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that decline to a ly for which the Chaldee hath those that speak lies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go out of the way the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lying madnesses as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used among the Chaldees for being mad The Latine follow the LXXII insanias falfas but the Syriack agree with the Chaldee lying speech and the Arabick lying fables V. 5. Cannot be reckoned up For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best rendred I cannot set in order i. e. recount dispose or enumerate before thee the LXXII read by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none that shall be likened to thee perhaps from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compare or assimilate So Ps 89.7 Who in between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be compared or likened to the Lord But the clear rendring of them and of the whole verse lyes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast done great or many things O Lord my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy wonders and thy thoughts to us-ward I cannot recount before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will declare or If or when I would declare and speak of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are too strong or according to the ordinary notion of the word in Arabick too great or many above numbering or to be numbred The LXXII express it rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are multiplyed above number V. 6. Mine ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred thou hast bored or opened my ear so the Chaldee and Syriack understand it Boring the ears we know was a ceremony used to a slave that would not have his liberty but loved his Master and would not go out free Deut. 15.17 Exod. 21.6 and the ceremony significative for â—oring of the ear signified opening it and the opening the ear is a sign of hearkning as that is in order to and all one with obedience The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to cut and 't is possible it may so signifie here the circumcising of the ear a phrase frequent in Scripture to denote ready and willing obedience For this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast prepared me a body either from this of circumcising the ear which denotes the fitting and preparing the whole body or perhaps from a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare meat to provide a feast 2 King 6.23 he prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great provision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them But this account will not serve for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body which they read in stead of ears herein it is hard to define with any certainty Only it is not improbable that this reading of the modern copies of the LXXII was not the original reading but instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ears The antient Scholiasts acknowledge this reading and the Latine which generally follows the LXXII in their variations from the Hebrew doth here read aures autem perfecisti mihi thou hast perfected ears for me by which they must be thought literally to have rendred the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for perficio And that thus it was read in S. Jeromes time may be concluded from his Epistle ad Suniam eâ— Fretellam who had objected to him the most minute differences between the Latine and the LXXII but take no notice of any difference in this The same reading Eusebius Casariensis follows and so interprets it thou hast perfected to me ears and obedience to thy words See Caten Gr. Pat. in Psal à Dan. Barbaro Venet. 1569. p. 463 and the Expo Gr. Patr. in Psalm set out by Balthasar Corderius Tom. 1. Ed. Antw. p. 735. 749. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ears hast thou prepared me thou hast required of me obedience only for ears signifie obedience And then it is most likely that the Apostle Heb. 10.5 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a body thou hast prepared me by that means to fit it more perfectly to the incarnation of Christ the copiers of the LXXII here thought fit to accord it to the Apostolick style and so put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then it be demanded how it comes to pass that the Apostle reads it with that variation both from the Hebrew and the LXXII also the answer is obvious that the Apostle attended more to the sense than to the words and citing it from the LXXII changed it into those words which more fully and perspicuously exprest the mystery of Christs incarnation This the Hebrew somewhat obscurely exprest by my ear hast thou bored or opened thereby noting his taking on him the form of a servant such as had their ears bored or opened which implies his incarnation and withall adds to it the principal end of it to obey and do the will of him who sent him This was yet more obscure in the reading of the LXXII that which I suppose to be theirs for the reasons forementioned thou hast prepared or made me ears where yet ears being parts of a body the making him them is still the making him a body and that in order to his hearing and observing his Fathers will exactly But the Apostles reading though it be far distant from the letter of the Hebrew and in part from the LXXII as I suppose it to have been originally yet is the most perspicuous interpretation of the meaning of it Christs body comprehending the ears and that assumed on purpose to perform in it the utmost degree of obedience to the will of God to be obedient even to death and thereby to be as the Priest so the Sacrifice also that of
And at evening let them return and let them make a noise like a dog and go round about the city Paraphrase 14. Under this judgment of Gods they shall indeed be what their own voluntary sins had made them before v. 6. the hunger of the dog shall be their plague as the ravenousness hath before been their sin 15. Let them wander up and down for meat and grudge if they be not satisfied Paraphrase 15. A beggarly and indigent and so an unsatisfied and wearisome condition shall be their lot the greatest worldly plague that can fall on any large appetites and no possessions or acquests to satisfie them 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defense and refuge in the day of my trouble Paraphrase 10. Mean while I am eternally obliged to proclaim thy power and might and withal to make my solemnest acknowledgments of thy favour and goodness to me and to make this the matter of my daily morning lauds that in my greatest distress thou hast thus delivered and secured me 17. Unto thee O my strength will I sing for God is my defense and the God of my mercy Paraphrase 17. To the therefore I thus come with all the rejoycing of an humble heart as to one that never fails to relieve when I want relief and so eminently to make good his promised bounty toward me Annotations on Psalm LIX V. 7. Belch From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scaturivit is the same word used in a metaphorical sense for pouring out words as a spring doth water and simply for speaking as Psal 78.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will utter dark sayings and Psal 19.3 night unto night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall utter a word and Prov. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare to you And so in all reason here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak with their mouths and swords are in their lips i. e. whensoever they speak or say any thing 't is some bloody matter or other and accordingly as the Chaldee retain the Hebrew word so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine loquentur they will speak and the Syriack more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of their mouth a sword in their lips V. 9. Because of his strength What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is somewhat hard to determine 'T is literally to be rendred his strength yet all the antient interpreters as now we have them render it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength saith the Chaldee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength the LXXII and the Latine fortitudinem meam And so the context may be deemed to require which joyns it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee as if it were thus to be rendred my strength will I keep or repose with or on thee taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of reposuit as it sometimes signifies for God is my defence This interpretation of the phrase is generally pitcht on by the interpreters save that the Syriack takes a greater liberty of paraphrase and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God I will glorifie thee upon the same account I suppose that Psal 8.2 for strength the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise by that yet meaning to express the true power of the phrase the reposing ones strength on God being indeed the glorifying and blessing him for all the strength one hath And should this be resolved on to be the sense the words might yet remain unchanged as our Hebrew now reads them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. Gods strength thereby meaning that strength which I have from God in which respect Gods strength and mine are all one what is mine as of the receiver is his as the donor and when it is given me yet it is not so mine as to cease to be his but still remains much more properly his than mine as being free to him to withdraw it when he will his principally and originally and in fulness and mine only derivatively imperfectly and dependently from him I am a tenant at will to be put out of possession when he pleaseth And for the seeming incongruity between his and to the it is not new but frequent in the Hebrew which oft pass from one tense and from one number and from one person to another The very next words are an example of it for after God mentioned in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee follows immediately in the third for God is my defence And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength agreeing so well with God in the end of the verse and the sense lying thus God is my defence therefore his strength will I repose on thee i. e. on God the appearance of incongruity will not be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength but rather in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee But neither is that new or strange the transition from one person to another being so very ordinary In the next verses we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mercy with the points of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mercy the chere being for the one and the chetib for the other And accordingly of the Interpreters some read the one some the other both certainly meaning the same thing the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of my grace or goodness or mercy but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my God his mercy and so the Latine but the Syriack in the middle between both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord thy grace Thus much hath been said in compliance with the rendrings of the antient Interpreters as we now read them But there is another notion of the phrase of which it is capable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength may be understood of the strength or forces of Saul sent against David to watch the house in the title of the Psalm and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred I will guard or look to or beware of or keep my self from so as to avoid the danger of this strength of his and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or with or by flying to thee i. e. to God as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my i. e. Davids refuge in the end of the verse And thus the words most probably signifie his strength I will ward or avoid or beware or take heed of at thee And if the composure seem harsh or strange it must be imputed to the poetry which consists principally in affinity of words or sounds and light variations and correspondencies observed betwixt several parts of the composure Saul sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they guarded in the sense of besieging the house in the title of the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I
O Gracious Father I have no other sanctuary but thee I will make all speed to implore thy mercy my condition is most sad and deplored the wide and squalid desert in which now I am is the liveliest emblem of it O that thou wilt please to succour and relieve me 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Paraphrase 2. To restore me to that dignity and comfort of serving thee in the Sanctuary where the Cherubims spreading abroad their wings for a covering are a signal emblem of thy presence 3. Because thy loving kindness is better than life my lips shall praise thee Paraphrase 3. That mercy of thine which gives a value to life it self and without which that which is most pretious and desirable is nothing worth For this I that have so often tasted and so know the value of it shall be for ever obliged to magnify thy blessed name 4. Thus will I bless thee while I live I will lift up my hands in thy name Paraphrase 4. And this will I do constantly and continually to the end of my life and in the experience of thy past mercies make my humblest addresses to thee for all that I can want for the future 5. My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips Paraphrase 5. And thus by thy great mercy shall my life be divided betwixt imploring thy aids and receiving abundant satisfaction to all my wants and paying my chearfullest acknowledgments to so liberal a donor 6. When I remember thee in my bed and meditate on thee in the night watches Paraphrase 6. And for this beside the offerings of the day frequently repeated the several divisions or watches or hours of the very night shall afford me fit seasons when after a little repose and sleep I frequently rouse my self and divert to that more divine and chearful imployment the meditation of thy manifold mercies toward me 7. Because thou hast been my help therefore in the shadow of thy wings will I rejoyce Paraphrase 7. And thus conclude to my own unspeakable comfort and thy honour that that God which hath thus constantly relieved and supported me will for ever continue his watchful providence over me from which as I receive all security so I am in all reason to return him continual praise 8. My soul followeth hard after thee thy right hand upholdeth me Paraphrase 8. As I have cordially adhered to my obedience and faithful performance of all duty to thee so hast thou with thine especial care and providence supported me in all my distresses 9. But those that seek my soul to destroy it shall go into the lower parts of the earth Paraphrase 9. As for my enemies that pursue me with mortal hatred and desire to take away my life they themselves shall fall into the destruction they designed to me 10. They shall fall by the sword they shall be a portion for Foxes Paraphrase 10. They pursue me to death as hunters do their game and they shall fall by the sword and be devoured by those wild beasts that others hunt and pursue or they shall be driven to desolate places as the most noxious beasts the foxes and wolves are when they are hunted and pursued 11. But the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped Paraphrase 11. Mean while I shall have all cause to bless and magnifie the name of God and not I only but every truly pious man who as he swears by the name of God so is most strictly careful to perform his oaths whereas on the other side all false perjurious men shall be destroyed Annotations on Psal LXIII V. 1. Longeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not elsewhere used in the Bible 't is here by the Chaldee paraphrastically rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desireth by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intuitus est expectavit expecteth The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantum The fullest rendring of it may be had from the Arabick use of it among whom saith Golius 't is used not only for the dimness of the eyes which the Arabick Grammarians especially interpret of one born blind but also for faintness so when Kamus explains it by changing of colour mutabit colorem and abiit vel defecit intellectus his understanding was gone or failed both which change of colour and failing of understanding are tokens of faintness and being in ill condition for want of due nourishment And so it will here most fitly be rendred with analogy to the thirsting of the soul foregoing my flesh fainteth in a dry and thirsty land c. But from that other signification of blindness or dimness it may also here be taken according to that translations use mentioned by Alzamach-shari of being in a maze erring so as not to know whither to go or what to do The Jewish Arab here renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of changing colour growing wan as also of great anguish being sick at heart V. 2. Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness is evidently used for the Ark or Sanctuary 1 King 8.8 compared with a Chron. v. 9. And therefore the thing so vehemently here desired by David is to see and serve God in the Sanctuary And the same is the importance of seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy strength and glory for so both those words are used for the Ark Psal 78.61 he delivered his strength into captivity and his glory into the enemies hand V. 10. Fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluxit effusus est signifies in Hiphil they shall cause to be poured out or shall poure out The word is ordinarily applied to water 2 Sam. 14.14 Lam. 3.49 But here by the immediate mention of the sword it is restrained to the effusion of blood and being in the third person plural in the active sense it is after the Hebrew idiome to be interpreted in the passive sense they shall poure out by the hand of the sword i. e. they shall be poured out by the sword the hand of the sword being no more than the edge of the sword As for that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may possibly be rendred the portion of foxes they shall be i. e. they shall be that which so frequently befalls foxes viz. hated and pursued and destroyed that which befalls that subtle and noxious creature shall befall them to perish by their wickedness or they shall be in the same condition with them driven forth into desolate places such as foxes use to walk in so Lam. v. 18. the mountain of Zion is laid desolate the foxes walk on it so Jarchi here
hath God settled and established it as firm as if it rested on the most solid basis or foundations fitted so strange a place for it that being an heavy body one would think it should fall every minute and yet which way soever we would imagin it to stir it must contrary to the nature of such a body fall upwards and so can have no possible ruine but by tumbling into heaven Thus hath God provided for its sustentation and so shall it be sure to continue till the end of the world 6. Thou coveredst it with the deep as with a garment the waters stood above the mountains 7. At thy rebuke they fled at the voice of thy thunder they hasted away Paraphrase 6 7. At the first creation the earth was covered all over and as it were clothed with the great deep that vast expansion of air and waters those that are now the highest mountains were then all under that liquid element But in the second day a division was made and the Firmament placed between the upper and lower waters Gen. 1.7 And then as at God's command v. 9. these inferiour waters were all gathered together into one place and dry land appeared and in the cavities of the earth large room was made for an ocean of waters and for many lesser streams and lakes and so the earth became habitable by this means and a bare word of God did all this so the other portion of those waters were made to float aloft in the air and when they are ready to discharge themselves thereby to drown what is beneath them at the blast of an unseen wind as at a rebuke of God's they disperse and hide themselves and at the voice of thunder which purifies the air they immediately vanish and are so far from overflowing the earth which their posture seemed to threaten that they are not discerned to be at all save onely to refresh us sometimes with their seasonable showers 8. They go up by the mountains they go down by the valleys unto the place which thou hast founded for them Paraphrase 8. This great body of waters being thus disposed and withall the earth distributed into mountains and valleys some parts much higher than the other it pleased God that the water which was thus placed in the lower abyss or ocean should by secret passages through the bowels of the earth where it meets with an advantage to rise by ascend far above its level and so break forth and spring in those mountains and from thence tumble down into the valleys and so again by a perpetual alternation return unto the Ocean 9. Thou hast set a bound that they may not pass over that they turn not again to cover the earth Paraphrase 9. And being there inclosed though it be perpetually tumultuous foaming and swelling and tossing it self labouring to overswell and overflow them by its waves and billows and surges daily threatning to recover its old position of incompassing the face of the whole earth yet hath God set such boundaries and banks to it and by his own power so wonderfully restrained it and promised always to doe so that it observes a regularity in its disorder a temper in its madness keeps still a just return of ebbing and flowing seldom transgresses the known water-marks and so frees us from all fear that it shall ever be able to prevail to drown the earth see Jer. 5.22 10. He sendeth the springs into the valleys which run among the hills 11. They give drink to every beast of the field the wild Asses quench their thirst 12. By them shall the fowls of the air have their habitations which sing among the branches Paraphrase 10 11 12. But on the other side the water thereof God dispenseth through veins of the earth which sweetens and takes off all the brackishness of it and then pours it out in springs and those fill the hollow or low places set by him for receptacles of waters and having from the hills as they pass still fresh supplies they grow at length into deep and navigable rivers from which all the wants of men and beasts and fowls of the air that feed on flyes and insects and fishes generated there and are sheltered with the thickets which that moisture plentifully produces and fill the woods with variety of sounds are sufficiently provided for 13. He watereth the hills from his chambers the earth is satisfied with the fruit of thy works 14. He causeth the grass to grow for the cattel and herb for the service of men that he may bring forth food out of the earth 15. And wine that maketh glad the heart of man and oil to make his face to shine and bread which strengthneth mans heart Paraphrase 13 14 15. As for those superiour parts of the earth which are not thus furnished the clouds are a store-house for them and those God by his special care and providence empties out upon the earth when he sees fit and gives it its fill of moisture whereby it is inabled to bring forth grass for the beasts all manner of plants and grain for men bread and wine and oile all manner of provision both for necessity and delight for daily food and festivities all which are by this means demonstrated to be the special productions of God's all-wise and gracious providence 16. The trees of the Lord are full of sap the Cedars of Lebanon which he hath planted 17. Where the birds make their nests as for the stork the firr-trees are her house 18. The high hills are a refuge for the wild goats and the rocks for the conies Paraphrase 16 17 18. And the same wise providence extends to the trees of the forrest affords maintenance even to the tallest and goodliest of them the Cedar and the Fâ—rr and that in the most improbable soil the tops of the barrennest mountains never manured nor planted by humane industry in the midst of rock and flint where no grass can grow to any height and where 't is hardly imaginable how the roots of such trees should fasten This sure is an act of no less than a divine power and wisedom designed for some more than common end The Cedars are of such excellent use for buildings that they seem to have been planted and nourished by God on Lebanon on purpose for the most magnificent structure of the Temple and both that and the firr-tree grow to a vast height so as to secure the birds that build in them as the tops of the steepest hills secure the goats that have the peculiar faculty of climbing them where no hunter can follow them and as the holes in the rocks are a safe retreat for the rabbets passing a mine and building themselves an house where no crows of iron could make entry 19. He appointed the moon for seasons the sun knoweth his going down Paraphrase 19. A special work of the same providence it is that by the motion and influences of
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
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 〈◊〉
reign respecting at least not excluding Christ as God whose Ordinance it is by which they reign Accordingly Eusebius Eccl. Hist l. i. c. 2. designing to shew that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being before the world living and subsisting with the Father and God of all ministring unto him for the framing and building of all things that are made called the Word and Wisedom of God brings together these passages by me Kings reign c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord hath created or begotten me in the beginning of his ways c. as the LXXII now hath it In the same sense we must understand v. 23. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was anointed ordeined constituted or as the Interlinear principatum habui I had the principality because princes used to be anointed is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath founded me before the Age i. e. from all eternity constituted me as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the future Creation V. 26. The fields What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is matter of some doubt The Chaldee and Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translatour of the one interprets flumina rivers of the other torrentes torrents and so the vulgar Latin reade flumina rivers but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uninhabited places The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies abroad or without doors and so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fields or desarts all that is without doors in opposition to Towns and Cities the places where men dwell This is wont to be called ager the field or countrey and so may well be meant by the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not inhabited and so I suppose both the Chaldee and Syriack must be understood also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying valleys as well those without as with water and indeed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit possedit inheriting possessing any possession or inheritance so Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Gerar Numb 13.24 the valley of Eshcol or Cluster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and so very frequently and sometimes when 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent it signifies valley as Joel 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade the valley of Shittim and in agreement with this it is best to render it here plains or valleys as those are opposed to the hills described by the highest part of the dust of the world in the end of the verse for which the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest places that are inhabited of the Universe thus making the opposition betwixt the valleys and these that these are inhabited the former not V. 27. Depths What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depth signifies in this place must be judged by the former part of the verse preparing or making the heavens which being the circle or circumference which encompasseth the regions of the air it cannot be reasonable to understand the Sea which is part of the Terrestrial Globe by the depth here The word abyss or depth as hath been shewed Note on Psal 42. d signifies the whole body of waters here below some of which are above as others beneath the Expansum some treasured up in the clouds or air others in the ocean and other rivers thus we have them in that Psal 42. where one deep calls to and answers and meets the other and thus here v. 28. the clouds above and the fountains of the deep and in this place the former of these is meant upon which the Globe or compass of the heavens is set which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his describing a circle upon the face of the depth the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he circled a circle drew a circumference the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he constituted his own Throne by that paraphrastically expressing the celestial Globe upon the winds by the winds I suppose meaning the regions of the air where this superiour abyss was So that this whole verse is the description of the creation of the heaven V. 30. As one brought up with him From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verax or fidus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutritius a tutor or one that takes care of a Client Numb 11.12 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutritus one so nourished or brought up Lam. 4.5 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies a Workman or Artificer and so is by learned men most reasonably rendred Jer. 46.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the artificer of No. To the same sense Jer. 52.15 Nah. 3.8 are applied by Crinitius Exercit. Heb. p. 3. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 7.1 the work of the hands of the Artificer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and so Exod. 28.6 where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artificer and so v. 12. And thus most probably it signifies here in the notion wherein Lactantius from Trismegistus applies to Wisedom here the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Artificer in which the Psalmist saith of the word of the Lord the title of the Son of God by the word of the Lord were the heavens made and S. John ch 1. that all things were made by him To which signification of the word doubtless the LXXII referr'd reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was by him framing or composing or putting in order V. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not wisedom cry the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt proclaim wisedom reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person and having done so they make the latter part of the verse the answer or return of wisedom to that call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that prudence may answer thee so rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall give forth the voice by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of answering to this the Syriack agree but the Chaldee and Theodotion and the vulgar Latin accord with our rendring save that the Chaldee and Theodotion turn the interrogatory into an affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold wisedom cries c. V. 2. They omit to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on or by the way as thinking it sufficiently exprest by that which immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the paths rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially as the Chaldee also doth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand or side of the paths not as we in the places as from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an house V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the mouth of the City parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the gates precedent they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉
simple or simplicity in the abstract they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she becomes to want a piece of bread by this paraphrasing her simplicity that her course of idleness and impudence brought her to extreme want and in the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she knows not what or any thing they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she understands not shame merely as a scholion of what else seemed obscure or imperfect for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the high places of the city they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly in the streets merely by way of paraphrase to express the sense not the words V. 17. They invert the order of the words without any considerable change paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take the secret loaves pleasantly and the sweet waters of stealth V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead or carcases see Note on Psal 88. d are there they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giants or those that are born of the earth perish by her referring to the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that are in the earth as the dead are or those that come out of the earth as giants were believed to do In the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her guests they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meets as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so And this also without any considerable change of the sense for this simple one being one of her guests her guests being in the depths of scheol and his meeting or going to meet her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the depth of hades are equivalent After this comes a very large insertion merely as a scholion of some learned man an exhortation to avoid the forementioned danger which in some but not in the Complute Editions is crept into the Text and retein'd also by the Syriack and Arabick but neither in the Chaldee nor Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But leap back stay not in the place nor cast thine eye upon her for so thou shalt pass over the strange water But abstein thou from the water of another's fountain that thou mayst have a long time and that the years of life may be added to thee CHAP. X. 1. THE Proverbs of Solomon A wise son maketh a glad father but a foolish son is the heaviness of his mother Paraphrase 1. After the general preparatory exhortations to the care and practice of piety enlarged on in the former chapters by way of foundation and introduction now follow the King his divine sentences some plain and yet weighty and important but the most by way of parable or aenigmatical allusion fit to affect the reader and to have a deep impression on him and commodious for memory also see Note on Chap. 1. a And the first recommends true wisedom the exercise of all vertue and piety to all young men and women as an act of necessary gratitude to their parents as well as of kindness to themselves for this certainly is the ensuring on them all manner of prosperity and felicities and flourishing condition in this life and as that is their own nearest interest so is it the parents greatest joy the whole comfort of whose lives extremely depends as upon the thriving and prospering so upon the pious sober humble pure behaviour of their children If they thrive and prosper in the world much more in those ways of divine vertue which hath the promise of all secular prosperity annext to it this must needs be matter of most ravishing delight to their parents This is an aphorism of so general observation that when the parents themselves are not so pious and gracious as they ought yet they rejoyce to see their children such And on the contrary if they miscarry and prove vitious in any kind there is no such cause of trouble and grief to the parents especially to the mother whose love is most tender and passionate and cannot choose but bewail it as the most unsupportable affliction of her life that she hath with so much pains and care brought forth a child to dishonour God to disgrace and despise his parents and to accumulate upon himself the direfullest woes of this and another life 2. Treasures of wickedness profit nothing but righteousness delivereth from death 3. The Lord will not suffer the soul of the righteous to famish but he casteth away the substance of the wicked Paraphrase 2 3. This you may discern in several branches of wisedom as that is opposed to the different sorts of folly that are observable among men The first and most principal notion of wisedom is that of all true and divine vertue and of this it is manifest that nothing can secure any man of any ordinary degree of happiness in this world but this one tenure of piety and justice and charity and all manner of vertue This is the one way of secular prudence and policy the most certain thriving course quite contrary to the worldlings measures He thinks the devil's arts are likeliest to thrive in this world injustice oppression deceit covering and griping gaining as much as he can and parting with as little and by these ways sometimes he fills his coffers possesseth himself of vast treasures On the contrary he cannot believe that justice and charity which holy writers style righteousness see Note on Psal 37. h and affirm them both to be ingredients of that righteousness which God's Law exacteth from men will ever tend to any man's worldly advantages but will be sure to keep him low and improsperous and hinderly that binds himself strictly to the exercise of them But herein the love of the world hath strangely blinded and infatuated men the truth of God's word and fidelity of his promises being engaged on the contrary observation that the greatest riches either unlawfully acquired or illiberally possest bring not the least advantage or benefit to the owner whilst he possesseth them his covetousness suffers him not to enjoy them himself much less to make himself capable of that future reward which is laid up for the charitable and mercifull and besides they are sure to meet with blasts from God and so not long to be held by him or his posterity Whereas on the other side the constant exercises of exact justice and the most diffusive charity which are so deeply under the worldlings prejudices have the blessings of God even those of this life entailed on them are so far from impoverishing or undoing any man that they are the most auspicious means to enrich and enlarge both his days and his plenty and rescue him from all the calamities to which this life is subject or the malice of wicked and covetous men could design to bring upon him And thus certainly it will be as long as God hath the disposing of the things of this world his providence being obliged to secure and
himself of ingenuity and innocence together and become one of Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural slaves which if it signifie any thing denotes the fools and simple ones in this Text whom nature hath marked in the head for no very honourable imployments But from this passivity in the Mines and Gallies to attain to a joy and voluptuousness in the imployment to dread nothing but Sabbatick years and Jubiles and with the crest-faln slave to disclaim nothing but liberty and manumission i. e. in effect Innocence and Paradise and Bliss to court and woo Satan for the Mansions in Hell and the several types and praeludiums of them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the initial pangs in this life which he hath in his disposing to be such a Platonick lover of stripes and chains without intuition of any kind of reward any present or future wages for all his patience and as it follows to hate knowledge and piety hate it as the most treacherous enemy that means to undermine their Hell to force them out of their beloved Satan's embraces this is certainly a very competent aggravation of the simplicity And yet to see how perfect a character this is of the most of us that have nothing to commend or even excuse in the most of those ways on which we make no scruple to exhaust our souls but only our kindness irrational passionate kindness and love toward them and then that love shall cover a multitude of sins supersede all the exceptions and quarrels that otherwise we should not chuse but have to them Could a man see any thing valuable or attractive in Oaths and Curses in Drunkenness and Bestiality the sin that when a Turk resolves to be guilty of he makes a fearful noise unto his Soul to retire all into his feet or as far off as it is possible that it may not be within ken of that bestial prospect as Busbequius tells us Could any man endure the covetous man's sad galling Mules burthens of Gold his Achans Wedge that cleaves and rends in sunder Nations so that in the Hebrew that sin signifies wounding and incision Joel ii 8 and is alluded to by his piercing himself thorow with divers sorrows 1 Tim. vi 10 his very Purgatories and Limbo's nay Hell as devouring and perpetual as it and the no kind of satisfaction so much as to his eye from the vastest heaps or treasures were he not in love with folly and ruine had he not been drenched with philtres and charms had not the Necromancer plaid some of his prizes on him and as St. Paul saith of his Galatians even bewitched him to be a fool Would we but make a rational choice of our sins discern somewhat that were amiable before we let loose our passion on them and not deal so blindly in absolute elections of the driest unsavory sin that may but be called a sin that hath but the honour of affronting God and damning one of Christ's redeemed most of our wasting sweeping sins would have no manner of pretensions to us and that you will allow to be one special accumulation of the folly and madness of these simple ones that they thus love simplicity The second aggravation is the continuance and duration of this fury a lasting chronical passion quite contrary to the nature of passions a flash of lightning lengthned out a whole day together that they should love simplicity so long It is the nature of acute diseases either to have intervals and intermissions or else to come to speedy crises and though these prove mortal sometimes yet the state is not generally so desperate and so it is with sins many the sharpest and vehementest indispositions of the Soul pure Feavers of rage and lust prove happily but flashing short furies are attended with an instant smiting of the heart a hating and detesting our follies a striking on the thigh in Jeremy and in David's penitential stile a So foolish was I and ignorant even as a beast before thee And it were happy if our Feavers had such cool seasons such favorable ingenuous intermissions as these But for the hectick continual Feavers that like some weapons the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barbed shafts in use among the Franks in Agathias being not mortal at the entrance do all their slaughter by the hardness of getting out the Vultures that so tyre and gnaw upon the Soul the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that never suffer the sinner fool to make any approach toward his wits toward sobriety again this passionate love of folly improved into an habitual steddy course of Atheisticallness a deliberate peremptory final reprobating of Heaven the purity at once and the bliss of it the stanch demure covenanting with death and resolvedness to have their part to run their fortune with Satan through all adventures this is that monstrous brat that as for the birth of the Champion in the Poet three nights of darkness more than Egyptian were to be crowded into one all the simplicity and folly in a Kingdom to help to a being in the World and at the birth of it you will pardon Wisdom if she break out into a passion and exclamation of pity first and then of indignation How long ye simple ones c. My last particular The first debt that Wisdom that Christ that every Christian Brother ows and pays to every unchristian liver is that of pity and compassion which is to him of all others the properest dole Look upon all the sad moneful objects in the world betwixt whom all our compassion is wont to be divided first the Bankrupt rotting in a Gaol secondly the direful bloody spectacle of the Soldier wounded by the Sword of War thirdly the Malefactor howling under the Stone or gasping upon the Rack or Wheel and fourthly the gallant person on the Scaffold or Gallows ready for execution and the secure â—enseless sinner is the brachygraphy of all these You have in him 1. A rich patrimony and treasure of grace purchased dear and setled on him by Christ most prodigally and contumeliously misspent and exhausted 2. A Soul streaming out whole Rivers of blood and spirits through every wound even every sin it hath been guilty of and not enduring the Water to cleanse much less the Wine or Oyl to be poured into any one of them the whole Soul transfigured into one wound one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congelation and clod of blood Then thirdly beyond this all the racks and pangs of a tormenting conscience his only present exercise and lastly all the torments in Hell the Officer ready hurrying him to the Judge and the Judge delivering him to the Executioner his minutely dread and expectation the dream that so haunts and hounds him And what would a man give in bowels of compassion to Christianity or but to humane kind to be able to reprieve or rescue such an unhappy creature to be but the Lazarus with one drop of water to cool the tip of the scalding Tongue that