the tribulation which incompast me my exaltation deliver me from them that incompass me And so the Arabick and Aethiopick But the Syriack are nearest the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. preserve or free me and imbrace or incompass me with glory and deliverance and the Chaldee exactly according to the Original thou shalt preserve me from tribulation with songs of redemption shalt thou incompass me i. e. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gratulatory songs for victory such as the joyful matrons meeting him at his return from conquest incompassing him or casting themselves into a ring chanted out unto him 1 Sam. 18.6 one side answering the other V. 8. Guide thee From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I will counsel thee i. e. direct instruct or guide thee meaning the proud and haughty sinner v. 6. exprest by the irregular overflowings of many waters I will teach thee in what channel thou shalt pass and so guide thy course To which is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine eye upon thee by way of explication of the former I will counsel or guide thee so as the eye of the rider doth the horse of the Tutor the Scholar but especially the guide of an unknown way who is instead of eyes Num. 10.31 The Chaldee read I will counsel thee and set my eye upon thee for good but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will confirm or strongly set my eye upon thee most probably reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be firm or strong V. 9. Lest they come neer unto thee The difficulty of this v. 9. will I conceive be best explicated by observing the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is literally not to understand being in the infinitive mood but may best be rendered in the notion of a gerund thus Be not like the horse and mule in not understanding i. e. which understand not their not understanding being the thing wherein the parallel betwixt such beasts and obstinate men exprest by inundation of many waters v. 6. consists This being observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse being another infinitive mood must in reason agree with that and in like manner be rendered in not coming neer so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies accessit appropinquavit or they come not neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee and then that which is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with bit or bridle his jaw or mouth to be held or must be held as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an infinitive mood oft signifies Hos 9.13 Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally ad educendum to bring forth but in sense as we render it shall bring forth must be understood not as the means to keep the beast from coming to or nigh but as the means designed to make the beast come to but when used to an obstinate unnurtured unruly beast uneffectual to that end For it must be observed what is the use of the bit and bridle when applyed to an horse c. viz. to direct and guide which way the rider or leader will have him go So Isa 30.28 the bridle in their jaws causing them to erre is a bridle to lead them into a wrong path as here to lead them into a right way v. 8. so Isa 37.29 a bridle in thy lips to turn thee back c. And so Jam. 3.3 the bit in the horses mouth is to turn about their whole body But then a sturdy untamed stiff-necked or head-strong horse will not be thus turned or lead or perswaded to do what you would have him but like the undisciplinable torrent the fury of the great waters v. 6. that would not come nigh him so these here they will not come neer to the owner or master And so this is the meaning of the whole verse some unmanaged horses and mules there are which will not be taught or instructed will not go or follow the way that you would teach or lead them and so this connects with v. 8. which hath tendered them instruction and teaching in the way that they should go and guiding are so far from being guided with the Masters eye v. 8. that his bit and bridle together the most forcible means that are ordinarily used for subduing or reducing them will not work upon them when they are a turning away and going from thee are not sufficient to compel them to come to thee But saith the Psalmist be not ye like to such stiff-neckt cattel Our English that renders lest they come neer unto thee supposeth without reason that the use of the bridle is to keep the horse and mule from doing violence to thee as if they were Bears and Tigers and the like ravenous beasts The true use is quite contrary to make them come to thee or go or turn the way that thou wouldst have them and their not doing so meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not come neer thee is the effect of their obstinacy and want of managery and that is it wherein we are here forbidden to be like them Thus I suppose the Chaldees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred not ne accedant but non accedent they will not come to thee So the Syriack expresly Be not like the horse and mule which are not wise or docile which they tame with a bridle from their youth and they come not to him And the LXXII to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bind their jaws with bit and bridle which come not neer to thee and so the Latine and Aethiopick But the Arabick more loosely by way of paraphrase Be not like horse and mule which have not understanding and are not drawn with the bridles that are in their mouths so do thou repress the jaws of those that come not to thee The Thirty Third PSALM THe Thirty Third Psalm is an acknowledgment of the great power and wisdom and goodness of God in his Works of Creation and Providence wherein all are obliged to sing praises to his Name and faithfully to serve and depend on him 1. Rejoyce in the Lord O ye righteous for praise is comely for the upright Paraphrase 1. O bless and magnifie the name of God all ye that apply your selves to a careful performance of all offices of Justice and goodness and herein delight and please your selves 'T is the employment of the blessed Saints in heaven to be continually singing praises to God and there can be none other more proper for Saints on earth who have innumerable obligations to it and from whom it is most graciously accepted by God and to whom it is also matter of the greatest present delight to be busied in recounting Gods glories and abundant mercies to them 2. Praise the Lord with harp sing unto him with the Psaltery and an instrument of ten strings Paraphrase 2. To this purpose those musical
〈◊〉 thou hast afforded strength to my beauty made my splendor or prosperous state v. 7. firm and durable which may probably enough be the intire meaning of the phrase without referring to the Ark yet was it not amiss to mention the other in the Paraphrase as the means of his conceived safety V. 10. Hear For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear thou the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath heard and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been and so convert the petition of David into a report of Gods having granted it which is the subject of the next verse V. 11. Dancing From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or hollow musical instrument ordinarily used in singing or dancing and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for dancing So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into dancing and so the Interlinear and though the copy of the LXXII antiently as well as now read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into joy and so is followed by the Latine Syriack and Arabick yet the conjecture of our learned Country-man Mr. Nic. Fuller is very probable that their original reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dancing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gladness the Hebrew word thus exacting and the conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and lamentation not unfitly agreeing thereto for to that is opposed and properly succeedeth dancing see Matth. 9.17 To this is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast opened my sackcloth For in time of mourning the manner was to gird it on so 2 Sam. 3.3 Rend your clothes and gird you with sackcloth Joel 1.13 Gird your selves and lament and so Isa 32.11 gird upon your loyns In stead of that melancholy cincture gladness here becomes a cincture as if sorrow like a conquered enemy were to be carried in triumph adding to the glory of the victory and taken in as an ingredient in our joy V. 12. My glory What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is somewhat uncertain The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable of the earth that they may praise thee the Syriack read it as after the verb of the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing to thee glory but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my glory may sing and so the Latine Arabick and Aethiopick in the notion of glory for the tongue or heart of man praising God as elsewhere and here the context directs to interpret it The Thirty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirty First Psalm is an excellent mixture of prayer and praises and constant affiance in God it was composed by David and committed to the Prefect of his Musick 1. In thee O Lord do I put my trust let me never be ashamed deliver me in thy righteousness Paraphrase 1. O blessed Lord I place my whole affiance and confidence in thee do not thou forsake and disappoint me but make good thy promised mercies and deliverances unto me 2. Bow down thine ear to me deliver me speedily be thou my strong rock for an house of defence to save me Paraphrase 2. Receive my prayer and hasten to my relief be thou to me as a fortress and place of refuge whereto I may confidently resort and find safety 3. For thou art my rock and my fortress therefore for thy names sake lead me and guide me Paraphrase 3. And such indeed have I constantly experimented thee to be whensoever I have made my applications to thee thou hast succoured and secured me and so I do not doubt thou wilt still continue to do and though I have no title of claim thereto but only thy free mercy and most gracious promise direct and conduct me in all my ways 4. Pull me out of the net that they have laid privily for me for thou art my strength Paraphrase 4. Rescue me I pray thee out of the mischief that is treacherously prepared and designed against me for thou art my only helper 5. Into thy hand I commend my spirit thou hast redeemed me O Lord God of truth Paraphrase 5. To thee I offer up my very soul that part which alone is worth thy having to thee I give it in pledge as to one that having already wrought so many deliverances for me hast obliged me to be wholly thine and withal ingaged thy self by those pawns of thy goodness to do the like again in all my necessities 6. I have hated them that regard lying vanities but I trust in the Lord. Paraphrase 6. I detest all the Gentile practices of consulting auguries and divinations which alas never stand them in any stead deceive and frustrate their confidences All my addresses shall be made to thee O Lord and in thee will I repose all my confidence 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble thou hast known my soul in adversities Paraphrase 7. All my delight and joy shall be in recounting thy continual goodness toward me how thou hast regard to my necessities and owned me and relieved me in my lowest condition 8. And hast not shut me up into the hand of the enemy thou hast set my feet in a large room Paraphrase 8. And not delivered me up into the power and malice of my adversaries but as yet preserved me in a state of liberty 9. Have mercy upon me O Lord for I am in trouble my eye is consumed with grief yea my soul and my belly Paraphrase 9. Yet are not my troubles at an end O Lord I have long waited for rest but have not yet attained to it This is very grievous unto me painful to my soul my sensitive faculty and to my bowels the seat of those affections and of most accurate sense O be thou graciously pleased to look upon me 10. For my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed Paraphrase 10. For the continual distresses and troubles wherewith I have been exercised have even exhausted me thy punishments for my sins have brought me very low I am ready to sink and fail under them 11. I was a reproach among all my enemies but especially among my neighbours and a fear to mine acquaintance they that did see me without fled from me Paraphrase 11. My enemies scoff at me and so also do my friends in a great degree seeing me after all my confidence to continue thus helpless This makes them from whom I have most reason to expect relief to be afraid to afford me any and so I am avoided and left destitute by all men 12. I am forgotten as a dead man out of mind I am like a broken vessel Paraphrase 12. I am no more considered or cared for by them than as a
of thy fathers shall be thy children whom thou mayst make Princes in all the earth Paraphrase 16. As she parts with royal parents in Aegypt so now she shall be a mother of royal children her posterity shall succeed in the kingdom of Judah And so in the antitype Abraham by being disowned from being the father of the Jewish Synagogue circumcision the seal of that covenant being destroyed shall not lose but gain a better title to that name enjoying the completion of that prophecy which spake him the father of many nations and shall then be the Patriarch of the whole world of faithful persons and the Jewish Synagogue honoured before with the dignity of having a believing and righteous father shall now be more highly honoured in having a multitude of faithful and pious children by Christ begotten and by her brought forth unto God And so likewise in respect to the Gentiles in stead of Idolatrous ancestors there shall be a succession of pious Christians which shall become governors of the Church so the first Converts were made Bishops over all the world 17. I will make thy Name to be remembred throughout all generations therefore shall the people praise thee for ever and ever Paraphrase 17. This nuptial song shall perpetuate thy memory and bring thee continual praise and honour among all posterities And so shall the Church of Christ be for ever illustrious and visible upon the earth and this very Psalm be lookt on by Christians as the description of these blessed spiritual espousals betwixt Christ and his Church Annotations on Psalm XLV Tit. Shoshannim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six in all probability signifie instruments of six strings The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assessors of the Sanhedrim as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title of the Doctors of the Jews The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seem to refer to the custome of alternate singing of which we have spoken on Psal 24. one verse by one another by the other part of the quire which alternation as it is not unfitly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it might by them be thought to be noted by this word deduced by them as also by the Chaldee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change or vary Of the sons of Coreh see Psal 42.1 of Maschil see Psal 32. note a. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foeminine plural from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved it must signifie the female or virgin friends they that had the same respect to the Bride as the friends of the Bridegroom had to him John 3.29 see note b. on that chapt These are the attendants of the solemnity and their chief business is to increase and ingage the love of the Bride to her Husband And in their persons this Psalm is indited as if it were spoken by them and so is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a canticle of these beloved or friends of the Bride the Bride-maids the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the beloved and so the Latine as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 1. Inditing That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used only in this one place in Scripture signifies ebullivit prae fervare to boil or seeth out through excess of heat is agreed by all The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine eructavit the style ordinarily used of a spring or fountain and so the Jewish Arab Interpreter renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belongs to the springing forth of water originally but is applyed to any new invention or good thing produced by the mind So Abu Walid also would have it rendred that so first his heart sent forth and then his tongue altered what that produced or dictated He observes also the affinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein the radicals are the same only transposed which signifies to swell forth or distill as water out of an hill or rock And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick without transposition signifies motion or commotion and so Kimchi renders the Hebrew word And thus the word is deemed applicable to speech which is thus sent out from the heart at the mouth and is produced by the heat or motion of thoughts or meditation my heart was hot within me and the fire kindled and at last I spake with my tongue But it is not improbable that the metaphore should here be taken from boiling over the fire in a pot or pan which is the way of dressing or preparing of meat So the word signifies and is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferbuit calefactus est and from that notion of it we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frying-pan Lev. 7.9 that wherein the mincha or meat-offering was drest with oyl v. 10. And to this it very well agrees that a sacred hymn prepared by a Prophet first composed by the spirit in his heart then readily brought forth by his tongue which in that respect being here compared to the pen of a ready writer agreeth also with another notion both of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for making hast should be here exprest by a peace-offering or sacrifice of thanksgiving drest with oyl over the fire whether fried or boiled the ebulliency denoted in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being equal in both of them and then by the sacrificer presented to God Lev. 2.8 as this here is to the King in the next words So that not questioning the original notion of the word for ebullivit we may yet best express the metaphor here by preparing which is a general word common to the dressing of meat or offering and to the composing of any hymn which is the spiritual oblation and is here part of the nuptial festival composed for the celebrating of it As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum bonum in the vulgar the good word or speech or matter it will by analogy signifie a festival hymn as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies laetus as well as bonus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good day is a festival day a day of rejoycing and the feast being a marriage feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good or festival hymn will be distinctly an Epithalamium And then that which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best literally rendred my composures will I deliver or recite to the King so the Chaldee exactly in the same form reading only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same any kind of works or composures V. 4. And in thy Majesty The fourth verse is literally to be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and prosper with thy honour or majesty i. e. we
hidden and the Latine pro arcanis and the rest of the antient Interpreters take the same course the Chaldee referring it to Coreh and those that were hidden i. e. swallowed up by the earth with him whilst these sons of Coreh escaped as if the mention of the sons of Coreh in the title by whom this song was to be sung referred the whole Psalm to that story Accordingly verse 2. when the Hebrew reads Though the earth be removed they paraphrase it When our Fathers were changed from the earth V. 5. Right early What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to and how 't is to be rendred is not agreed on by Interpreters 'T is ordinarily joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is then to be rendred with it in or at the mornings appearing And this will certainly be the sense of it if we compare it with other places where the same phrase is used as Ex. 14.27 the sea returned to his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appearing of the morning we render when the morning appeared LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward day So Judg. 19.26 we read in the dawning of the day the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.63 at the appearing of the evening or at eventide and Deut. 23.12 When evening cometh on or looketh toward And being here spoken of Gods aids afforded to his people it may either allude to that deliverance Exod. 14.27 where at the appearing of the morning the sea returned for the drowning of the Aegyptians or else be a proverbial speech for an opportune and seasonable deliverance because that then afforded to the Israelites was such as in the mount it shall be seen is proverbially used in this sense Aben Ezra seems to like the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day i. e. as oft as the morn appears and so the Jewish Arab Interpreter according to the return or course of the day daily But the Syriack according to the notion of it in those other places Exod. 14. c. express it clearly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time or season of the morning and so the Chaldee by their paraphrase the Lord will aid her with the justice of Abraham who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning season appear to have understood it and so Kimchi at the approach of the morning of deliverance after the night of affliction Which well accordeth with the style of S. Paul Rom. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night is gone over or past and the day approacheth meaning the night of persecution and the day of relief or rescue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their deliverance v. 11. The copies of the LXXII vary in this place some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine seem to have read and render mane diluâ—ulo in the morning at the dawning of light and perhaps our English from thence have their right early but the Romane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his countenance But indeed neither of these seem to be their original reading but a third composed between both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his countenance in the morning as rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially in the morning by this means probably applying it to God that he would help her by his countenance or by looking upon her but that would better answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here we have and therefore the rendring will still be most proper at the mornings appearing or when the morning appeareth V. 9. Chariot From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round or circular and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel and by Synecdoche a Chariot Num. 7. and Gen 46. But it signifies also a shield or buckler as being round also and so 't is rendred by the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round shields and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields And so it is most probable being joyned here with how and spear weapons of war the military Chariots which alone can be thought to be respected here being constantly exprest by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Forty Seventh PSALM TO the chief Musitian A Psalm for the sons of Coreh Paraphrase The forty seventh Psalm is a summons and invitation to all to bless and acknowledge God in his power and mercy exprest remarkably to the Jews in subduing the heathen nations about them but mystically to the Christian Church in bringing the Potentates of the world to be members of it It was committed to the Praefect of the Musick to be sung by the posterity of Coreh and probably to be sung at the solemn feasts when the whole nation of the Jews assembled to the house of God at Jerusalem 1. O clap your hands all ye people shout unto God with the voice of trumpet Paraphrase 1. Let all the servants of God praise and magnifie him recount his acts of power and mercy afforded to us solemnize the victories which he hath wrought for us with triumphs and ovations and jubilees 2. For the Lord most high is terrible he is a great King over all the earth Paraphrase 2. For the God of Israel is the only powerful God most formidable to all his and his Churches enemies the only Ruler of all the world 3. He shall subdue the people under us and the nations under our feet Paraphrase 3. It hath been his immediate and peculiar work to subject the Canaanites and the rest of the seven nations and give us possession of their lands and to suppress the Philistims and the other adjoyning nations also 4. He shall chuse our inheritance for us the excellency of Jacob whom he loved Selah Paraphrase 4. It hath been his free act of mercy grace and goodness to seek out and espy Ezek. 20.6 for us of the seed of Jacob so rich a portion and withal to afford us the benefit of his sanctuary that excellence of our strength Ezek. 24.21 and herein to advance us above all other people of the world out of his meer love and favour to us 5. God is gone up with a shout the Lord with the sound of a trumpet Paraphrase 5. He hath a peculiar presence in that place where his people assemble to his service And so the serving him there is another matter of triumphant joy to the pious man the shout and the trumpet call men together thither and so attend that as they do the triumphs of a conqueror 6. Sing praises to God sing praises sing praises to our King sing praises Paraphrase 6. Let us therefore all joyn in the continual magnifying of him as of our God which hath chosen us to himself and as of our King that hath most prosperously fought all our battels
the other The interlinear renders it lira the Lexicographers porca the upper and drier ground betwixt the drains or furrows And this as it is laid dry and so fitted for the receiving and giving root to the corn so it wants the benefit of showres from heaven to refresh it and so God bestows them upon it Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Jewish Arab renders the rain descends on the furrows of it Abu Walid thinks that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath here the signification of abounding encrease flourishing the Arabick nazeta which answers it in the sense of descending signifying that Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinks it all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent and so to signifie as he conceived of that a furrow but still this in R. Tanchums notion of that the mould which by making the furrow is cast up which therefore Castellio reads glebas the clods of which it is here said that God depresseth them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies makest them to descend the earth that is cast up in ridges sinks down and fills up the vacuities and so is in a fitter posture for the growing of the corn and is done by God as here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the shours of rain coming down and softening and washing it down And therefore 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou dissolvest it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be melted or dissolved All this for the preparing the soil to the due receiving and sending forth the corn and then when it is above ground 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germen that which is sprouted out from the earth and then comes the latter rain and makes that grow very prosperously and that is the meaning of the last part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou blessest that which sprouts out V. 11. Paths The clouds are here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy paths from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round circular smooth because paths are made by cart-wheels turning round upon them as the places whereon God is Poetically described to walk or to be carried as in a Chariot Psal 18.9 to 11. For to these it is that the dropping of fatness on the earth peculiarly belongs The antient Interpreters all but the Chaldee render this by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII thy fields shall be filled with fatness by the bounty of the clouds upon them and the Latine and Arabick and Aethiopick follow them but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy calves or young cattel shall be filled with grass as an effect of the bounty of the clouds V. 12. Rejoyce The phrase here applied to the hills of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall gird themselves from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cinxit with gladness is to be judged of by Psal 30.2 where 't is used and applied to men It there signifies being clothed with a festival garment the girdle being that which binds the garment on us and the girdle or garment of gladness the festival garment and is figuratively used to denote Gods blessings abundantly bestowed upon him And so here by the like figure the hills being girded with gladness denotes being plentifully inricht by God or made very fruitful so as v. 13. their shouting for joy and singing imports The LXXII therefore render it very literally and very fitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hills shall be girt about with exultation and the rest of the antients accord V. 13. Pastures The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pasture Isai 30.23 signifies also a ram Isai 16.1 And so the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rams and so the Chaldee also But the elegancy is best preserved by the former notion The flocks of sheep being fitly stiled the clothing of the pasture which they keep warm and much inrich by being folded on it And with that so interpreted the analogy holds in that which follows the valleys or ploughed lands are covered with corn as the fields with sheep The Sixty Sixth PSALM TO the chief Musitian A Song or Psalm Paraphrase The sixty sixth Psalm is made up wholly of acknowledgments of Gods mercies and deliverances that of old from Aegypt v. 6. c. as an image of some other remarkable one now received at the writing of this Psalm By the Title given it in the Greek copies it appears to have been used in the Greek Church on Easter day 1. Make a joyful noise unto God all ye lands 2. Sing forth the honour of his Name make his praise glorious Paraphrase 1 2. It is the obliged duty of all the men in the world to celebrate with all joy and thanksgiving and praise the great and gracious God of heaven and earth 3. Say unto God How terrible art thou in thy works through the greatness of thy power shall thine enemies submit themselves unto thee Paraphrase 3. To proclaim the wonderful and dreadful works of his vengeance on his enemies by which even those which are most wicked are yet constreined to acknowledge and hypocritically to subject themselves to him 4. All the earth shall worship thee and shall sing unto thee they shall sing to thy name Selah 5. Come and see the works of God he is terrible in his doing toward the Children of men Paraphrase 4 5. Very marvelous things hath he done towards us the acts of his providence among men are very remarkable O let us all adore and magnifie his Name for them 6. He turned the sea into dry land they went through the flood on foot there did we rejoyce in him Paraphrase 6. When the children of Israel were according to his promise to the fathers brought out of bondage in Egypt 't was done in a miraculous manner the sea on a suddain at their approach departing before them and giving them a free passage through it but returning with violence upon the Egyptians who pursued them and were drowned with that which did them no hurt And afterward when they were to enter into the promised land by passing over Jordan at the Priests entring on the brink of the river with the Ark on their shoulders the waters stood and arose up on a heap Josh 3.16 and by other the like restraints interposed by Gods special power all the Israelites passed over on dry ground v. 17. And this certainly in both parts of it was matter of great joy to our ancestors and just occasion of magnifying his power and vengeance and mercy to us 7. He ruleth by his power for ever his eyes behold the nations let not the rebellious exalt themselves Selah Paraphrase 7. And as over the Egyptians and seven nations so hath he absolute dominion over all other nations of the world And that may be a good admonition to all obstinate impious oppressors timely to return and repent
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the
for us and now in peace expects our offerings of peace to be honoured and praised by us 7. For God is the King of all the earth sing ye praises with understanding Paraphrase 7. He is the supreme Governour of all the world and is therefore duly to be acknowledged and glorified by all 8. God reigneth over the heathen God sitteth upon the throne of his holiness Paraphrase 8. He hath signally subdued the Idolatrous heathen nations subjected them to the throne of David and among his own people the Jews he exhibits himself in a divine and powerful manner in the Sanctuary the place of our assembling and his constant residence In the mystical sense He will subject the heathen world to the faith of Christ and exercise a spiritual dominion in their hearts 9. The Princes of the people are gathered together even the people of the God of Abraham for the shields of the earth belong unto God he is greatly exalted Paraphrase 9. And thither do the rulers of the tribes and all the people of Israel assemble at the appointed times of his service the solemn feasts so many times a year and though at such times the country be left naked and in a manner desolate no company remaining at their houses to guard them from the violence of the neigbouring nations yet hath God undertaken to protect them from all invasion having promised that none should desire their land when they went up to the place that he should choose Exod. 34.24 And this he hath signally made good working in the hearts of all the adjacent heathen a great dread and awe of us In the mystical sense is further contained a prediction that the Jews that stood out against Christ should at length come in many of them and receive the faith some before the destruction by Titus others in Adrians time at which time the whole nation became Christian see note on Revel 2. f. and not only they but the heathen nations also who should universally come in to Christ become Christian And this both in the first literal and sublimer mystical sense is to be lookt on as a signal act of Gods power and providence and so to be acknowledged by all Annotations on Psal XLVII 3. He shall subdue 'T is so frequent for the future to be used in the preter tense and the matter doth so signally direct it to do so here v. 4. and 5. that it is strange any interpreters should retain the future sense in their rendring The place belongs evidently to Gods giving the land of Canaan to the Isarelites and that sure was past at the writing of the Psalm and accordingly the LXXII render it in both verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subdued v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen v. 4. There is nothing then of farther difficulty to be here explicated unless it be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellence magnificence pride from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being high or excellent doth here denote that excellent portion that fat and fruitful land which God had chosen for the Israelites to possess they and their posterity but especially the place of Gods publick worship among them which is styled the excellence of their strength that which secured to them all their victories over their enemies and the desire of their eyes Ezek. 24.21 a priviledge which of all others ought to be most pretious and desirable to them V. 7. With understanding 'T is ordinarily resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies with understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a good understanding saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligently say the LXXII and sapienter wisely the Latine But the word being a noun is not elsewhere to be found adverbially and is therefore by the interlinear rendred intelligens But neither will that without much streining be fitted to accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing ye in the plural It is not therefore improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so oft used in the titles of the Psalms for the name of a tune or key in Musick See note on Psal 32. a. should here also be taken in that sense being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing praises to God in that tune or key which was then well known by that title But this being only a conjecture 't is sufficient here to have thus mentioned it and no more V. 9. People This last verse is thought capable of some variety of rendring first in respect of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people This the LXXII appear to have read with Chirâ—c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with and the Latine follows them cum Deo Abraham with the God of Abraham But passing by this and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a noun 't is yet not improbable that it should be read in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Dative case thus the Princes of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were aggregated or joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the God of Abraham populo saith the Interlinear i. e. to the Jews And then still the LXXII their rendring will be as to the sense expressive enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Princes of the people have been joyned with the God of Abraham for that is in sense exactly the same with joyning with the Jews who worshipt that God as it was all one to be a proselyte to God and a proselyte to the Jews and as it is all one to associate and joyn with Christ and with Christians Lastly it may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative or perhaps the genitive case and joyned by opposition either to the Princes or the people foregoing as in our English The Princes of the people even the people And so the Chaldee render it The princes of the people are assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that are faithful to the God of Abraham and thus 't will note the whole nation of the Jews as many as continue constant to that obedience and that worship which God hath by law established among them And thus will the words fitly and literally be understood in reference to the universall assembling of all the nation of the Jews at the feasts at Jerusalem Princes and people together the whole people of Israel or children of Abraham and to that will belong what follows concerning the shields of the earth or land howsoever we understand them The words seem capable of a double interpretation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth be taken literally for the instruments of protection and preservation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord will signifie that all such means of safeguard wherein the whole land can be concerned are in Gods power and at his command or disposing so that he can surely give what he
thy appointed place of hearing requests and then quietly attending thy time with full confidence of a seasonable audience from thee we have never been disappointed 10. According to thy Name O God so is thy praise unto the ends of the earth Thy right hand is full of righteousness Paraphrase 11. Thy Name is spoken of over all the world and where-ever the mention of it is come men admire and celebrate thy glorious works of mercy to thy people Innumerable are the acts of goodness which have been wrought by thy right hand through the special interposition of thy power for us thy unworthy servants and thereby art thou set out most holy and most renowned in the eyes of all men thy justice and thy mercy being for ever discernible in the exercise of thy power 11. Let mount Sion rejoyce let the daughters of Judah be glad because of thy judgments Paraphrase 11. Let Jerusalem the Metropolis and all the lesser cities of Judah and the people therein joyn all in a festival celebration of thy great and wondrous works of deliverance and all sorts of blessings which God hath afforded them 12. Walk about Sion and go round about her tell the towers thereof Paraphrase 12. There is nothing so deserving our solemnest meditations as this goodness of God unto his people exhibited in his Sanctuary in answer to their prayers A man may very comfortably and profitably spend all his time in contemplation of it walking about the city and seeing whether God have not exactly guarded it not any one tower of it demolisht but especialy considering this his Sanctuary on the hill of Sion surveighing the very external fabrick numbring the towers of it as emblems but very imperfect ones of the lustre and magnificence of that God that inhabits there and from thence signally answers the prayers of his people 13. Mark ye well her bulwarks consider her palaces that ye may tell it to the generations following Paraphrase 13. Spend your time in a diligent consideration of the fortifications and stately lofty buildings thereof survey them severally that ye may be able perfectly to decipher them to posterity and by that imperfect measure think what a powerful and admirable Deity it is that inhabits there and what a glorious Church he will provide himself in the days of the Messias of which this is but a dark feeble adumbration 14. For this God is our God for ever and ever he shall be our guide unto death Paraphrase 14. Let us therefore all praise and magnifie this glorious God of Israel and adhere constantly to him in despite of whatsoever temptations to withdraw us from him and he guided and ruled by him to the end of our lives Annotations on Psalm XLVIII V. 2. Beautiful for situation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair in situation in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime or province or tract of ground the Roman LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some other antient Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Apollinaris hath it and as the Latine of that S. Augustine and S. Ambrose read dilatans dilating This latter may not improbably have respect to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usual in the Misneh for the boughs or top branches of a tree which some of the Jews also would have take place here as comparing Sion to a beautiful well-spreading tree But the vulgar hath fundatur which though it imperfectly expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it seems rather to respect that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gives us reason to read it otherwise than the ordinary copies now will have it neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Roman nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Kircher but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adjective neuter agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill of Sion for which again the ordinary copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hills That these two errors of the Scribe are thus to be amended appears by the Latine Fundatur mons Sion the mount Sion is founded rooting and founding being so neer in sense that there can be no doubt but they thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of this rendring the account also may most probably be fetcht from the forementioned notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for boughs for though the boughs be contrary to the root and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the well settling of the roots being the cause of the flourishing of the boughs the one may pass for a periphrasis of the other But the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime or tract of ground may well be accepted and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no more then among us Bellofitum faire in situation And to this also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well accord the situation being not unfitly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a denotation of the beauty But of this the Latine fundatur is not expressive Here follows in our reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitated also by the Latine exultatione But here also 't is not improbable the Copies of the LXXII are corrupt being so easily changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing or a kind of rejoycing of the whole earth as the Syriack as well as the Chaldee literally render And that being admitted the LXXII which are now remote enough will be exactly answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Sion is well rooted or well seated the perfection of beauty Psal 50.2 Lam. 11.15 built very advantagiously in respect of Situation the joy of the whole land so again Jerusalem is stiled Lam. 11.15 the sides literally according to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the North i. e. on the north side of Jerusalem V. 7. Tarsis Of Tarsis what place it is and how variously interpreted by the Antients is set down at large by the learned Bochart whose opinion of it he hath solemnly confirmed viz. that it belonged to Spain neer to Gadir or Gades now softned into Cades and was the same that Authors call Tartessis or Tartessus a most opulent place by the Poets therefore turned into the Elysian fields and by Geographers called Hercules pillars beyond which was no Passing That in this place were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mines of Gold and Silver see Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a city of Tartessia saith he i. e. Tarshis who adds Tinn also in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Strabo both brass and iron of which sorts as also of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he there is neither so much nor so good as yet discovered to be in any part of the earth Hence was i◠that the Phoenicians i. e. the old
man whom thou choosest and causest to approach unto thee that he may dwell in thy courts we shall be satisfied with the goodness of thy house even of thy holy Temple Paraphrase 4. This is a most blessed condition to be in the number of those to whom thou art pleased to afford that confidence of presenting their prayers unto thee and to permit them to come to that place where thou art gratiously pleased to exhibit thy presence and there to be partakers of all the joyes which are consequent hereto the offering up prayers receiving most gratious answers from God and returning him praises for them This indeed is a blessed and heavenly portion sufficient to satisfie any man 5. By terrible things in righteousness wilt thou answer us O God of our salvation who art the confidence of all the ends of the earth and of them that are afar off upon the sea Paraphrase 5. And thus art thou pleased to deal with us to afford us infinite mercy marvellous exceeding great dignations and thereby to demonstrate thy self to be our only Saviour and Redeemer and not of us only but of all the men of the world of those that inhabit the remotest Islands there is none to be relyed on for any relief but only thou 6. Which by his strength setteth fast the mountains being girded with power Paraphrase 6. Thy strength it is O thou mighty God by which only the stablest and firmest parts of the world have their whole stability 7. Which stillest the noise of the seas the noise of their waves and the tumult of the people Paraphrase 7. 'T is thou only that canst restrain the roaring waves and surges of the sea from being very hurtful and mischievous and so in like manner a mad tumultuous and rebellious people none can restrain or return to their obedience but only thou And thus thou hast now been pleased to do 8. They also that dwell in the uttermost parts of the earth are afraid of thy tokens thou makest the outgoings of the morning and evening to rejoyce Paraphrase 8. The illustrious acts of thy providence are such in dissipating the machinations of wicked men and protecting supporting and delivering those that adhere and keep close to thee that they extort dread and joy awe and thanksgiving acknowledgment of thy justice and mercy from all even the most barbarous men in the world 9. Thou visitest the earth and waterest it thou greatly inrichest it with the rivers of God which is full of water thou preparest them corn when thou hast so provided for it Paraphrase 9. Thy gracious providence is discernible as in the dearths and famines so in restoring fruitfulness to the land a work of Gods special care and favour in opening the clouds of heaven to water and refresh and inrich the parched earth and give it all that plenty those clouds being as it were Gods store-house and that very richly replenished and the earth so placed by Gods wisdom in the creation that they should be ready to answer and satisfie all the wants thereof whensoever God should see fit to distil and rain them down upon it 10. Thou waterest the ridges thereof abundantly thou settlest the furrows thereof thou makest it soft with showers thou blessest the springing thereof Paraphrase 10. And indeed by the seasonable dispensing of this it is that the ground is prepared to send forth increase when the corn is sowed in it and by the same again whereby it prospers and thrives after it is come up 11. Thou crounest the year with thy goodness and thy paths drop fatness Paraphrase 11. Thy bounty it is by which all the fruits of the seasons of the year are afforded us so plenteously The clouds from the rain whereof all this plenty proceeds are by thy special direction and providence appointed so to do 12. They drop on the pastures of the wilderness and the little hills rejoyce on every side Paraphrase 12. They distill and fall on the dry and desert places and by that supply the lesser hills which are at the foot of the greater become extremely fruitful 13. The pastures are clothed with flocks the valleys also are covered over with corn they shout for joy they all sing Paraphrase 13. And so all fertility both of the flocks and grain comes down as a gift of thine a bountiful largess from thy treasury for which thou art for ever to be magnified Annotations on Psal LXV V. 1. Waiteth From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silence which being applied to man toward God generally signifies a quiet relyance and dependance on him And thus the Interlinear rendreth here tibi silentium laus silence to thee is praise and the Chaldee accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before thee praise is reputed as silence It would rather be silence as praise And that thus it should signifie here the context enclines being a solemn acknowledgment of his readiness to relieve all that come to and wait and depend on him And if that be it then the only question is whether being joyn'd to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise it be to be rendred without or with a copulative There is no copulative in the Hebrew and therefore literally it will thus be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silence to thee i. e. A quiet waiting or depending on thee is praise But it is so ordinary in the Psalms to omit and yet understand the copulative and that there will be no reason to doubt but that so it may be here also To thee silence and praise O God i. e. To thee belongeth or is due each of these But the Jewish Arab renders it praise becometh thee O God and Abu Walid To thee is praise befitting becomming due convenient for thee referring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be like or agreeable and in this rendring all the antients save only the Chaldee agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay the LXXII praise becometh thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is decent for thee the Syriack agrees to thee the Arabick and so the rest V. 5. Terrible things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit reveritus est signifies sometimes terrible sometimes wonderful things any thing that exceeds either in greatness or quality In the latter we have it Deut. 10.21 speaking of God he is thy praise and he is thy God that hath done for thee these great and terrible things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong things saith the Targum great exceeding wonderful things and those acts of mercy and not of justice or punishment and so here it appears to signifie being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering us or granting us in answer to our prayers so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to answer a request to hear a prayer and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
gracious methods but still resist and stand out impenitently in their sins 't is in all reason to be expected from his justice that he shall pour out his vengeance upon these stout presumptuous sinners heads and destroy them utterly And thus shall it befall those that hold out against the Messias when the Apostles after his resurrection shall with the conviction which that brought and the miraculous power shed on them by the holy Ghost preach the Gospel to his crucifiers and call them to repentance for then upon their persisting in their obstinacy their utter destruction is to be look't for 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea Paraphrase 22. The Lord hath promised now to repeat among us all his glorious acts to do as great things command as signal deliverances and victories for Jerusalem as were wrought in Batanea or the Red-sea And all this but an essay of the deliverance of the Messias from the very power of the grave consequent to which is our resurrection as also of the spiritual deliverance wrought for Christians from the power of sin and satan 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same Paraphrase 23. The blood of thy enemies shed in such abundance that thy dogs shall lap and drink it shall be the sea in which thou shalt pass and that red without a figure And proportionably shall be the destructions on the enemies of Christ and Christians in the age of the Messias 24. They have seen thy goings O God even the goings of my God my King in the sanctuary Paraphrase 24. After the coming out from Egypt and delivery of the Law by the ministry of whole hosts of Angels the Ark and the Tabernacle being built constantly marched before them in all their journeyings with a procession of like solemnity though performed by meaner persons an host though not of heavenly officers and so conducted them to the place of their promised rest Numb 10.35 and with it God himself went as a King before them to rule and guide and protect them And so shall Christ by his grace by his word and his sacraments when he is in heaven 25. The singers went before and the players on instruments followed after amongst them were the damsels playing with timbrels Paraphrase 25. And the going up of the Ark was very solemn with voices and instruments of Musick both which were committed to the Levites care and the pious women accompanied and bare their part in the quire And so when Christ is gone up to heaven the Apostles shall celebrate and promulgate it to all the world and Mary Magdalen and other women witnesses thereof shall affectionately joyn with them indivulging it 26. Bless ye God in the congregation even the Lord from the fountain of Israel Paraphrase 26. And all the people of Israel all that are come forth from out of the waters of Judah Isai 48.1 excited and called upon the other to magnifie the Name of the Lord As all Christians shall be obliged solemnly to magnifie the Name of the Messias and to that end frequently to assemble together 27. There is little Benjamin with their rulers the princes of Judah and their counsel the princes of Zabulon and the princes of Naphtali Paraphrase 27. Particularly the two royal tribes 1. that of Benjamin from which the first King sprang â— that of Judah from which the second and the two learned tribes Zabulon and Naphtali And we may note that the Kingdom of the Messiah should at length be submitted to by all the Potentates and learned men in the world 28. Thy God hath commanded thy strength strengthen O God that which thou hast wrought for us Paraphrase 28. Thus is it meerly the work of Gods presence noted by the Ark assistance and providence that we have thus been enabled to subdue our enemies and get possession of this good land and so the grace of Christ by which sin and Satan shall be weakned and subdued Lord do thou continue this thy power and goodness and go through with and confirm this work of mercy which thou hast begun and thus far advanced in us 29. Because of thy temple at Jerusalem shall Kings bring presents unto thee Paraphrase 29. And then as thy donatives have been imparted to the very heathen enemies of God v. 18. so by way of return shall the heathen nations and princes come in to the acknowledgement and worship of thee and bring sacrifice and oblations to thy Temple the Queen of Shebah personally the Asiatick Princes and Roman Emperors by their offerings And in like manner the heathen world and the greatest Princes thereof shall imbrace and accept the faith of Christ 30. Rebuke the company of spear-men the multitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in war Paraphrase 30. And those that hold out and trust in their military strength tyrannizing and oppressing and subduing all their neighbour nations and out of an insatiate desire of wealth have they never so much will have more and use all violence and war to that purpose Jam. 4.2 these wilt thou severely punish and destroy And so shall Christ the greatness of heathen Rome which having attained to the Empire of the world and to the greatest wealth imaginable shall be subdued and destroyed by the Goths c. and so the Empire subjected to Christianity in Constantine's time see Rev. 17. and 18. 31. Princes shall come out of Aegypt Aethiopia shall soon stretch out her hands unto God Paraphrase 31. And by this means shall many other heathen nations Egyptians and Ethiopians c. be induced to come in as Proselytes and imbrace the law of God and offer up their prayers in his Temple And so when heathen Rome is subdued to the faith of Christ the other nations that depend on that Empire shall receive it also 32. Sing unto God ye kingdoms of the earth O sing praises unto the Lord. Selah Paraphrase 32. And Jerusalem shall be an house of prayer to all nations and this shall be just matter of the most solemn triumphant joy to all the people in the world all due and to be acknowledged to the God of heaven 33. To him that rideth upon the heaven of heavens which were of old loe he doth send out his voice and that a mighty voice Paraphrase 33. To that God that descended and spake to Moses of old out of the cloud on Mount Sinai with such thunder as made them all to tremble see note on Psal 148. a. and will more clearly reveal his will in the fulness of time by the voice of his own Son incarnate and by the preaching of the Apostles to all the world 34. Ascribe ye strength unto God his excellency is
is his Tabernacle and his dwelling in Sion Paraphrase 2. And that especially in the holy place of publick assembly where when pious men meet devoutly to offer up their sacrifices and requests to him they receive certain answers of mercy from him most evident demonstrations of his peculiar presence and audience there 3. There brake he the arrows of the bow the shield and the sword and the battel Selah Paraphrase 3. Whilst we kept close to his service there we never failed to receive portentous aids from him to obtain the most illustrious victories over our enemies to secure our selves and destroy them in their most furious and formidable assaults and whatsoever we have at any time atchieved in this kind it hath been no strength of ours but his peculiar interposition 4. Thou art more glorious and excellent then the mountains of prey Paraphrase 4. Thy presence O God in this hill of Sion hath a far greater and more glorious vertue for the guarding of us and overcoming our opposers than the mountains of most strength and advantage where our malicious enemies in their siege and designs of taking our City make their randezvous are for the fortifying themselves or annoying of us 5. The stoutest-hearted are spoiled they have slept their sleep and none of the men of might have found their hands Paraphrase 5. The stoutest and most able men in the world the most warlike and victorious Assyrians have by this means without any considerable strength of ours been utterly discomfited when they had betaken themselves to their rest 2 Chron. 32.21 in the midst of their security the Lord sent an Angel and cut off all their mighty men of valour they slept but never waked again and so their whole Army see Isa 37.36 like men asleep have been able to do nothing not so much as to move an hand to hurt us 6. At thy rebuke O God of Jacob both the chariot and horse are cast into a dead sleep Paraphrase 6. 'T was the secret interposition of thy power O Lord that wrought this signal destruction upon so potent and numerous an Army 7. Thou even thou art to be feared and who may stand in thy sight when once thou art angry Paraphrase 7. Thou art most terrible and irresistible in thy judgments and consumest all before thee in the first minute that thou art pleased to execute them 8. Thou didst cause judgment to be heard from heaven the earth feared and was still 9. When God arose to judgment to save all the meek of the earth Selah Paraphrase 8 9. When thou though in heaven didst please to interpose for thy oppressed people in imminent pressing danger to deliver them from the violences of men and to punish those that injured them then thy Angels came forth on thy messages with thunder and lightning and earthquakes by these the proudest sinners were stricken with horror dreaded these thy thunderbolts and had no means imaginable to secure them from them were all destroyed and put to flight and so left thy people to their rest and quiet whom they came to besiege and conquer 10. Surely the wrath of man shall praise thee the remainder of wrath shalt thou restrain Paraphrase 10. And thus art thou praised and acknowledged and in some degree honoured by the miscarriage and frustration of unjust and wicked men and occasionally by their very sin their cruelty and blasphemies when they came to be restrained and quelled and remarkably punished by thee or Against their rage thou preparest rage they begin in fury against pious blameless men afflicting and oppressing them and thou in thy time dealest with them in wrath repayest them as they have deserved 11. Vow and pay unto the Lord your God let all that be round about him bring presents to him that ought to be feared Paraphrase 11. Our God is a gratious and dreadful God gratious to us in defending us against the most savage oppressors dreadful to them that continue thus to provoke and blaspheme him O let us all that profess his service consecrate and performe to him the fruits of our lips all possible praises and thanksgivings all works of piety and charity And let those that have provoked make speed to atone him by reformation and the meet fruits thereof 12. He shall cut off the spirit of Princes he is terrible to the Kings of the earth Paraphrase 12. Else be they never so great and prosperous never so proud and stout God will in a most terrible manner deal with them and at length be sure to bring them low enough as he hath done the proud Senacherib and Rabshakeh and the whole Assyrian Army Annotations on Psal LXXVI V. 3. Arrows The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire Job v. 7. where sparkes that fly upward are poetically exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the fire So Psal 78.48 it is used not for thunderbolts or lightnings as our margin reads but simply for fire shot out of the clouds and running along upon the ground Exod. 9.23 And from thence by metaphor it is applied to an arrow or dart shot out of a bow and by the swiftness of the motion supposed to be inflamed see Cant. 8.6 where of love it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the Coals but the arrows thereof are arrows of fire it shoots and wounds and burns a mans heart inflames it vehemently by wounding it Here we have the word twice and if the former of them do not signifie arrows simply it will not be found in that sense in the Bible nor do the LXXII render it in the notion of an arrow but in this place express it by a general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strengths of the bowes referring to that which is supposed to be the cause of inflaming the arrows the strength of the bow from which they are shot out The Syriack in some degree of complyance with them render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the armes of the bow that which the bow reacheth out as a man doth his arme and by which as by an arme it reacheth to and forcibly seiseth on that which is distant from it The poetical expression will best be conserved by reteining some notice of the primary sense in the rendring of it fires or lightnings of the bow i. e. those hostile weapons which are most furious and formidable as fire shot out from a bow V. 5. Found their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred have not found their hands i. e. have not been able to use them for resistance for the offending others or even for their own defense the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they here render it signifying as to find or get so to have in readiness in their power to be able to use To this the Chaldee look in their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they
this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the reâ—building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
people and the sheep of his pasture Paraphrase 3. As being our way of conversing with the great and glorious omnipotent creator of heaven and earth to whom we owe all that we have our very being and conduct and preservation and to whom we are obliged to pay all the obedience and observance that the meekest creatures in nature pay to those that have care and conduct of them 4. Enter into his gates with thanksgiving and into his courts with praise be thankfull unto him and bless his name Paraphrase 4. O let us make our solemn addresses to his sanctuary that court or palace where his divine Majesty is signally pleased to exhibit himself and to testifie his peculiar residence and favourable audience to them who assemble there by the presence of his holy Angels in that place let us come thither with all the humility and devotion of loyal thankfull hearts and praise and magnifie his name for all the mercies we have ever received from him To which beginnings of the Praefect the whole quire of Priests answer 5. For the Lord is good his mercy is everlasting and his truth endureth to all generations Paraphrase 5. To this we have all imaginable obligations not onely that of his sovereign dominion over all to which therefore all the performances of our lives are but a most unproportionable tribute but also his abundant benignity his rich promises of a never failing mercy and his constant fidelity in performing to every man that is qualified for receiving it the utmost that he ever promised to any Annotations on Psal C. V. 3. Not we our selves The Jewish Arab follows here another reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him and accordingly interprets it we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or his his people and the sheep of his pasture And so the Chaldee also he hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are his but the Syriack and LXXII and Latin and Arabick accord in the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not we V. 5. For the Lord is good That the Psalm was appointed to attend the oblation of the peace-offering appears by the title of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of confession acknowledgment thanksgiving proportionable to that sacrifice of thanksgiving so styled Lev. 7.12 Now as in the offering of such the priests prepared and fired the sacrifices so the singers prepared and began the lauds And this Psalm being in the former part of it an admonition to blessing and praising which was the Levites office as the Deacons in the primitive Church who was therefore styled the monitor that invited or called upon them to pray Make a joyfull noise serve Come before his presence Know ye Enter be thankfull but in this last verse a General form of prayer used upon all occasions the Lord is good his mercy is everlasting and his truth endureth this last seems to be the Response of the whole Chorus of the Priests at the instant of the firing of the sacrifice the praefect or praecentor having begun the rest The Hundred and First PSALM A Psalm of David Paraphrase The hundred and first Psalm composed by David is a meditation and resolution of all care of piety both in his own person and family and in the administration of the regal office to incourage and advance vertue and rebuke and chastise impiety It seems to have been composed on occasion of bringing up the Ark to the city of David to qualifie them for the presence of that amongst them and it is an excellent directory to all persons in the greatest or lowest place of authority on earth whose sole end and design it ought to be if they desire God's blessing upon them to people the world with vertuous living and to discountenance all wickedness 1. I will sing of mercy and judgment unto thee O Lord will I sing Paraphrase 1. This Psalm will I address unto the Lord of heaven the subject of it being a firm resolution and vow that I have inwardly made to him for the setting up all goodness in my own my servants and subjects hearts and for the managing of that office to which he hath raised me so as may most tend to the incouraging of piety and repressing of impiety by distributing rewards and punishments with that impartial justice as shall most contribute to those ends 2. I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk within my house with a perfect heart Paraphrase 2. Now that God hath restored my peace and establisht me in the Kingdom and afforded me this signal testimony of his presence the Ark of his Covenant I am obliged to endeavour my utmost to fit and qualifie my self for so great mercies and am therefore stedfastly purposed that from the day of his Arks coming into Jerusalem I will with all the wisedom and prudence with which he shall indow me set my self to the most exact performance of my duty and in all things indeavour to approve my self to him ordering all my affairs and actions those especially of my Court and of publick administration so as may best demonstrate the sincerity of my heart and the uprightness of my desires and purposes in his service 3. I will set no wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me Paraphrase 3. I will not entertain any one unlawfull design though it should pretend to reason of state or appear to contribute to worldly advantages never so much The least declination from the rules of justice whatsoever the plausible pretence be I will for ever detest and avoid and never permit my self to be thus insnared by the politick maximes of the world as to admit that as prudential which is not exactly consonant to the strictest laws of justice and piety 4. A froward heart shall depart from me I will not know a wicked person Paraphrase 4. He that shall think to obtain my favour or gain admission into my Court or Counsels by being more shrewd or subtle or cunning than other men by being able to direct me to ways of serpentine wisedom shall much fail in his project There is none I shall more solicitously avoid and banish from my secrets or service than such being absolutely bent never to make use of any one such art in all my deliberations 5. Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will not I suffer Paraphrase 5. Those ways of whispering and detraction by which men are wont to gain confidence and favour and imployment from Princes shall not onely miss of that success with me but be sure to be severely punished whensoever I meet with them As for those whose pride and ambition and insatiable desires of inriching or advancing themselves do put them forward to seek
life for evermore in the end of the verse If that may be allowed then the clear way of understanding this passage is either to sever and reade by it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the dew of Hermon i. e. as the dew that lies thick and numerous on the hill called Hermon and then again to repeat as the dew which fell on the hills of Zion or else joyning them together to reade by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that descends or falls i. e. as the dew that falls upon the hills of Zion Thus 't is certain that as the dew falls on Hermon so it falls on the hills of Zion yea and at the same time and though not the same individual drops yet the same specifical dew with the same blessing refreshing quality and in the like plenty on the one and on the other And therefore though the literal rendring of the Hebrew be As the dew of Hermon which fell on the hills of Zion yet our English to avoid the mistake to which those words are subject have not done amiss to make that supply as of an Ellipsis adding and as the dew above what is in the Original without which addition yet the words may very intelligibly be rendred As the dew of Hermon which dew falls on the hills of Zion so they be taken in this sense which we have here exprest the dew which lies in great abundance on Hermon and yet falls in the like plenty on hills very distant those of Zion also Or if we desire to make the resemblance and correspondence between the oyntment and the dew more compleat it may be observed that Hermon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its high top still covered with snow was one of the greatest land-marks of Palestine Now of such hills we know that the mist or dew of them is rain in lower places there being no more ordinary indication of future rain in all countreys than when the high hills are capt with a cloud of dew And so to say this dew of Hermon or that first formature of rain which was on the top of that but as a dew should after fall in showers of rain on the adjacent countrey will be very intelligible And then for the choice of Zion for the other term on which the rain is here supposed to fall there is this reason of analogy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render skirts of Aaron's garment is by Kimchi and Jarchi affirmed to be the upper part the collar of his garment it being neither usefull nor convenient nor consequently probable that the anointing should be so liberal as to run over all his cloaths and then Zion by being thus lower than Hermon will bear a fit analogy with that The Hundred and Thirty Fourth PSALM A Song of Degrees The hundred thirty fourth is the incouraging the Priests in their constant offices in the publick worship and praising of God in the Sanctuary and is the last of those which were accommodated to the return from the Captivity 1. BEhold bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord. Paraphrase 1. Now is God in an eminent manner to be blessed and praised for all his mercies that especially of giving liberty for the continual offices of the Temple of which we were so long deprived and to which being now restored all that attend that service by day and night the Priests in their courses are obliged most diligently to perform it and affectionately and devoutly to magnifie his holy name 2. Lift up your hands in the Sanctuary and praise the Lord. Paraphrase 2. Remembring always that the ceremony of washing which is constantly observed herein is an Emblem of the greâ—â— sanctity of lives that is required of those that thus wait on the Altar that offer up any sacrifice to God especially that of praise and thanksgiving and that therefore they are most nearly concerned to be thus qualified whensoever they come to officiate 3. The Lord that made heaven and earth bless thee out of Zion Paraphrase 3. And the great omnipotent Creatour and Governour of the whole world that hath his peculiar blessing residence in mount Zion thence to hear and grant the petitions that are made unto him there bless and prosper receive and graciously answer all the requests which his people shall there at any time address unto him Annotations on Psal CXXXIV V. 1. Stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that stand seems here to have a critical notation for Aben Ezra observes that the high priest onely sat in the Temple the rest ever stood which seems to have been imitated in the primitive Christian Church that the Bishop should sit and the inferiour Clergy stand V. 2. In the Sanctuary The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying holiness as well as the holy place the Temple or Sanctuary may here be taken in the former sense the latter having been sufficiently exprest v. 1. by the house of the Lord to which also the LXXII adds there above the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the courts of the house of the Lord For the Priests which are here spoken to before their officiating which is here exprest by lifting up their hands were obliged to wash their hands and that washing is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctification see note on Joh. 13. b. and on Psal 26. d. And to this refers the lifting up holy hands 1 Tim. 2.8 the bringing this purity to our officer of devotion Of the Priest we reade in Joma c. 3. § 3. that the High Priest on the day of Expiation washes five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifications i. e. five washings of his whole body and ten washings of his hands and feet And so here lifting up the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness or sanctification will be the lifting up these holy hands qualifying themselves thus for the discharge of their office which was signified by their washing before their officiating The LXXII indeed reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sanctuary but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to holiness as their Latin reade ad sanctitatem or to the sanctuary and so the Jewish Arab but the Chaldee to secure this sense reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness to the holy place The Hundred and Thirty Fifth PSALM Praise ye the Lord. The hundred thirty fifth is a Psalm of thanksgiving to God for all his mercies and deliverances afforded to his people and was intituled Hallelujah see note a. on Psal 106. 1. PRaise ye the name of the Lord praise him O ye servants of the Lord 2. Ye that stand in the house of the Lord in the courts of the house of our God 3. Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant
but two parcels of Christ's words behind To the poor the Gospel is preached and Blessed is he that is not offended in or because of me To the former of these are answerable here these so many severals to the same purpose Which executeth judgment or pleadeth the cause of the oppressed Giveth food to the hungry Raiseth them that are bowed down unless that literally belong to Christ's corporal cures Loveth the righteous Preserveth the strangers Relieveth the fatherless and widow All which are but so many prophetical expressions to be understood in a spiritual sense of his exceeding mercies under the Gospel to the poor in spirit the humble and lowly in heart the prime peculiar objects of Evangelical mercy and those which are effectually wrought on by his grace and so Evangelized by him in that sense which belongs to that phrase in that place see note on Matth. 11. b. To the latter the words of this v. 5. are parallel Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God for so to hope and adhere and place his full trust in the one true God is all one with not being scandalized or falling off from Christ whatsoever befalls And as that there is inferr'd from the other parts of the character of the Messias as a Conclusion from Premisses and so is set down in the close of all so here 't is set down as a principle in the front and which is all one proved by what follows in the insuing verses By all which it is father evident that the Messias whose character it is is no less than the Creatour of heaven and earth v. 6. and consequently the Lord that shall reign for ever and ever v. 10. the God of Zion or his Church unto all generations The latter of which is but proportionable to Christ's words to the Apostles Lo I am with you to the end of the world And the former the very style wherein Christ's Kingdom is exprest both in the Psalms see Ps 93.1 and in the New Testament 1 Cor. 15.25 and oft in other phrases amounting to the same sense as sitting at God 's right hand till he make his enemies his footstool Ps 110.1 Mat. 22.44 and Act. 2.34 The Hundred and Forty Seventh Psalm Praise ye the Lord. The hundred forty seventh Psalm which is divided into two by the Greek and Latin c. is a solemn form of magnifying God in his works of power and mercy and seems to have had for its title the close of the former Psalm Hallelujah and to have been composed after the return from the Captivity v. 2. 1. PRaise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Paraphrase 1. Many motives there are to excite and stir up all to the magnifying the name of God 'T is a piece of service most acceptable in his sight 't is to them that perform it most pleasant and delightfull and that which best becomes us to pay to him and him to receive and expect from us who have our whole being from him 2. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel 3. He healeth the broken in heart and bindeth up their wounds Paraphrase 2 3. To this we are farther ingaged by his present deliverances for though Jerusalem and the Temple of God there the state and Church have been sadly wasted yet hath God been pleased to return our captivity to recollect our dispersions and restore us to our homes and his Temple the chearfull performance of his divine service and so to refresh and revive us to cure the diseases and wounds to remove the sorrows of our souls 4. He telleth the number of the stars and calleth them all by their names Paraphrase 4. So likewise his omniscience and omnipotence exact our acknowledgments and adorations The stars of heaven which are so impossible to be numbred by us Gen. 15.5 that they are compared and joyned with the sand which is upon the sea shore for multitude Gen. 22.17 are not onely numbred but particularly known by God what powers qualities influences there are in every one of them and as they were all by a word or expression of his will first created so are they perfectly at his command and at the least bâ—ck or call of his as souldiers at the directions of their General the whole host of them immediately obeys and doth whatsoever he pleases 5. Great is our Lord and of great power his understanding is infinite Paraphrase 5. Thus infinite and boundless is the power the knowledge and the providence of God which is to us absolutely incomputable 6. The Lord lifteth up the meek he casteth the wicked down to the ground Paraphrase 6. And these doth he exercise constantly for the support and relief of all humble-minded men for their spiritual advancement in strength and grace which to them peculiarly he affords in greatest abundance but for all proud obdurate sinners which perversely resist him he is resolved to resist them and subdue them and magnifie his power in their destruction 7. Sing unto the Lord with thanksgiving sing praises upon the harp unto our God 8. Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9. He giveth to the beast his food and to the young ravens that cry Paraphrase 7 8 9. O then let us all with tongues and instruments of musick with all the solemnest expressions of our hearts celebrate those divine excellencies of his his power his wisedom his goodness and his providence And here it will be very considerable how in a series and succession of wise and gracious disposals he provides for the wants of all creatures here below especially of those that are otherwise most helpless he gathereth a multitude of watery clouds into regions of the air that those may distill and drop down moderate showers upon the higher and drier parts of the earth which have no other supply but that of rain and by so doing he provides grass for those wilder beasts that feed on those mountainous parts and are not beholden to the care of man as other beasts of the field sheep and oxen c. are and consequently would without this special provision of his be utterly destitute And by the â—ike way of providence it is that the young broods of Ravens which as soon as they are hatcht are forsaken and left destitute by the old ones yet by some secret undiscernible contrivance of God's whether by dew falling into their mouths when they gape or by flies in the air or worms bred in their nests or by some other constant though secret course of divine providence are sufficiently furnished with necessaries of life by God out of his unexhaustible treasury their wants are considered by him and certainly supplied see Job 38.41 and are emblems of his special protection and
a double signification for as it excludes merit so it excludes reward the effect as well as the cause As it excludes merit so it is best rendred without cause and if a kindness be thus done without cause then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratuito out of mere mercy or favour if any ill turn then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly which two though they be as contrary as injustice and excessive mercy yet among the Hellenists one is frequently taken for the other see Psal 35.19 and Jo. 15.25 they hated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not out of mere favour but without any justice or desert As it excludes the effect or success and so the reward of the action that which the actour hath in his prospect so 't is most properly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustra in vain without effect And then the question is whether of these notions belongs to it The Syriack seems to take it in the former sense rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudulently or perversly or maliciously and in this sense the Hebrew writers give various interpretations of it which because I cannot approve any of them I recite not For the Chaldee and Latin agree on the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustra in vain and to that the context well accords for having exhorted not to yield to the tempers whatsoever the pretended advantages or baits are he deters them v. 16. by the great guilt of blood they shall incur by consenting and farther v. 18. by the danger that from this will divolve on their own lives which being great and visible evils and as such represented to them this similitude taken from birds is very pertinent which when the net is spread and baited for them if they see the net will fly away and never be circumvented by the bait and then all the fowlers arts are in vain and so are the tempers fair promises ineffectual any prudent man that sees what mischief the yielding will bring upon him will be sure to fly from them In the last place the Septuagint's rendring will deserve to be considered who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for not unjustly the nets are spread for the winged creatures where it will be hard either to give any account of the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not when v. 11. the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by them duly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly the direct contradictory to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not unjustly here or of the sense or pertinency of the place if it be so understood Neither is it imaginable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposititious crept in through errour of Transcribers both because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows cannot be fit to begin a sentence and because all Copies agree in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because the Fathers in their citations generally reade it thus witness two for all first S. Barnabas in his Epistle § iv and 2. S. Cyril of Alexandria on John i. 11 The one thing that seems probable here is that the words were designed by the LXXII by way of interrogation the more strongly to affirm and assevere as our English doth by surely and then as it is ordinary with the Hellenists to use one signification of the Hebrew when it is equivocal for another so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain the rendring will be clear For are not the nets spread in vain for winged creatures understanding and strongly intimating that undoubtedly they are That the Fathers which thus recite their words thus reade them I am not able to affirm But this is manifest that they draw the very same conclusion from the verse though perhaps another way viz. that God having shew'd men the way of truth and given them means to make use of it may justly destroy them if they shall go on in deeds of darkness and that herein men are authours to themselves of all their sufferings To this sense are the foremention'd places in S. Barnabas and S. Cyril In the Epistle of S. Barnabas it is thus introduced and made use of We have not the Greek but the Latin lies thus Supergratulari ergo debemus domino quia praeterita nobis ostendit sapientes fecit de futuris non sumus sine intellectu dicit autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc dicit quia juste peribit homo habens viam veriratis scientiam se à via tenebrosa non continet adhuc We ought to be extremely thankefull to the Lord because he hath both shewed us what is past and made us wise and concerning things to come we are not without understanding whereto having added this Proverb he presently gives this gloss of it This he saith because the man shall justly perish who hath the luminous way the knowledge of the truth yet doth not contein himself from the dark way And so S. Cyril upon those words of S. John This is condemnation that light came into the world c. where he renders the cause of this their condemnation from this verse in the Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and gives the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he they who when they may be illuminated had rather remain in darkness how shall they not be deemed to determin mischief to themselves and to be volunteers in suffering what they might avoid if they had pass'd right judgment of things and prefer'd light before the contrary and that which is better before the worse adding that God hath left them free will inclining this or that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their own bendings that so they might be capable of praise and punishment for good or ill doing according to that of Isa 1. If ye be willing and obedient ye shall eat the good things of the earth c. by all which it is manifest that he thus understood and appeal'd to this Proverb as a testimony that light might be made use of to repell and avoid temptations and that the justice of our condemnation proceeded from our neglecting to make use of it and so that the power given to men by God together with light or knowledge of duty as the wing join'd to the eye were sufficient if made use of to secure men against snares though they were never so cunningly baited which as it is the very importance of this verse which I have pitcht on so can it with no propriety agree to the words cited from the LXXII unless they be read interrogatively and being so read they are most commodious to bear all the stress that he lays upon them and to found that great piece of christian divinity that they to whom God hath revealed his will are by the conjunction of his grace to his word enabled to resist temptations have means afforded them to get out of snares the 〈◊〉
felicity of this life consists they shall also be means of accumulating all other prosperities upon us They whom all men love and revere will be in least danger of being hurt by them but on the contrary shall receive all aids and assistance from them and they that have the favour of God have therein a title to all auspicious influences of his providence which are the onely sure way to prosperity here and to all eternity 5. Trust in the Lord with all thy heart and lean not to thine own understanding 6. In all thy ways acknowledge him and he shall direct thy paths Paraphrase 5 6. A second duty that I shall recommend to thee on the same account as a special ingredient in thy prosperities is the reposing thy trust entirely and cordially on God so as not to rely on thine own wisedom contrivances or artifices to compass thy designs in this world but to keep thy self to the ways and means which God affords thee and approves of and this beyond all worldly policies will secure thee of a most happy and easie and expedite passage through all the dangers of this life 7. Be not wise in thine own eyes fear the Lord and depart from evil 8. It shall be health to thy navel and marrow to thy bones Paraphrase 7 8. A third quality of the same form is humility as that contains a very lowly opinion and conceit of ones self Rom. 12.16 and withall a tender awe and reverence to God and fear of displeasing him a readiness to obey him in all he shall require of us a conscientious abstaining from all sin a conquest over the temptations of the world or flesh an uniform obedience in opposition to that pride and contumacy and despising of God which the Psalmist notes in the wicked Psal 10.4 And nothing can more contribute to thy prosperity bodily and ghostly than this Confident overweening persons run themselves into strange inconveniencies but humility keeps men safe makes them seek aid and help from others and call constantly to God for that direction and assistance they stand in need of and the rejecting and averting of all wicked proposals secures us from them and neither the most sovereign medicines nor the most plentifull provisions of all things conducible to the body tending and cherishing it as the Gardner doth his ground with continual watering can contribute more to the acquiring of health and strength and agility and an athletick habit of body than this one advantage of humility and conscientious exact walking contributes to all worldly good successes As for ghostly health and strength which come wholly from the grace and spirit of God that is in especial manner promised to the humble and obedient and withdrawn from the proud or else repell'd by them 9. Honour the Lord with thy substance and with the first-fruits of all thine encrease 10. So shall thy barns be filled with plenty and thy presses shall burst out with new wine Paraphrase 9 10. A fourth duty that will tend extremely to the same end of advancing not onely thy eternal but even thy secular interests is a carefull constant paying to God all that he hath by any law required of thee and even by voluntary oblations exceeding that proportion which is strictly required hereby acknowledging that all thou hast cometh to thee merely from his bounty and is no way owing to thine own labour or subtlety but merely to his blessing Of this sort are the tithes and first-fruits and all other payments among the Jews due to the Temple and the Priests and other Officers of the Temple and in proportion all that hath ever been consecrated to God or his service in the Christian Church And of this sort also is the second tithing part whereof was spent at the feasts part assigned to the refreshing of the poor fatherless c. so was the second tithing every third year and so the gleanings of their harvest c. and being given to them is acceptable as given to God and so is much to the honour of God and an act of acknowledgment and thanksgiving to him answerable to which is setting apart some constant considerable proportion out of our revenues or gains for a stock of charity to our poor Christian brethren And if this duty be carefully and liberally and chearfully performed merely on design to bless and praise God and to provide for those whom he hath appointed his proxies upon earth to receive our works of piety and mercy it shall be so far from lessening thy store that it shall generally be a means of encreasing it exceedingly Nothing shall more tend to the bringing down a blessing upon all thy undertakings and so to the enriching thee than this see Mal. 3.10 Whereas they that withhold what is thus due much more they that sacrilegiously invade what is by others consecrated unto God or that oppress the poor are to expect nothing but blasts and improsperities and beggery It being ordinary for great estates and whole families to be utterly wasted by these means which yet according to wordly measures might expect to be most enriched and raised thereby 11. My Son despise not the chastening of the Lord neither be weary of his correction 12. For whom the Lord loveth he correcteth even as a father the son in whom he delighteth Paraphrase 11 12. It is true that every of these Aphorisms premised must be understood with a limitation or condition leaving place for some mixtures of the cross which all men in this valley of tears as the punishment of sin must sometimes expect and pious men have no exemption from them their greatest temporal felicities come with some allay or dash of afflictions and persecutions Mar. 10.40 When these come then is the season of another sort of Christian vertues patience meekness submission not onely to God's will which may not be resisted but also to his wisedom who can and doth choose for us that which is absolutely best and most wholesome though at the present dolorous and unwelcome and from that consideration ariseth also matter of refreshment and chearfulness so far at least as that we be not discouraged in our course of piety or any way tempted to slacken our zeal or to discover the least weariness or despondency of mind on this occasion but rather to rejoyce and be exceeding glad Matth. 5.12 And this thou wilt find no difficulty to doe if thou but consider that as all afflictions come from God so they are not acts of hatred in him but preparatives to his favour and reconciliation punishments indeed for sin but such as God in mercy inflicts here that he may not condemn with the world the very same that the corrections of a Father to a Son designed onely to his good and are therefore generally most frequent to those Children when they offend whom the Parents love most tenderly In them whatsoever is amiss or any way improveable the Parents excessive love makes