Paraphrase Upon the Books of the Psalms
The source for this document is https://quod.lib.umich.edu/e/eebo2/A45442.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A PARAPHRASE AND ANNOTATIONS Upon the BOOKS of the PSALMS.
A PARAPHRASE AND ANNOTATIONS Upon the BOOKS of the PSALMS, Briefly explaining the Difficulties thereof, By H. Hammond D. D.
LONDON, Printed by R. Norton, for Richard Davis Book-seller in Oxford, Anno Dom. MDCLIX.
A PREFACE.
Concerning the Duty, Practice, and constant Usage of Psalmody in the Church. The Benefits thereof. The Design of this work. The Literal and Prophetical senses. The helps toward the Indagation of each. The Interpreters, especially the Greek. The Spirit and Affections of Psalmodists.
1. THe Duty and Benefits of Psalmody, and the many excellencies of these Divine inspired Books, cannot fitly be set out by any lower hand than that which first wrote them.
2. For the former of these, we are sufficiently provided from this treasury, Psal. xxxiii. 1. praise (this of Psalmody v. 2.) is comely for the upright; Psal. xcii. 1, 2, 3. It is a good thing to give thanks, to sing praises, to show forth thy loving kindness and thy faithfulness, upon the Psaltery—with a solemn sound; cxxxv. 3. Praise the Lord, for the Lord is good; sing praises to his name, for it is pleasant; Lxxxi. 1, 2, 3, 4, 5. Sing aloud, Take a Psalm, Blow up the trumpet: For this was a statute for Israel, and a law of the God of Jacob. This he ordained in Joseph for a testimony, when he went out through the land of Egypt; and very frequently elsewhere. And the sum of the testimonies is, that as it is the principal thing we know of the joys of heaven, that we shall most ardently love and praise God there, and devoutly contend with the holy Angels, his supreme Ministers, in founding forth the adorable excellencies of our Creator, Redeemer, and Sanctifier; so we are obliged by our holy calling and our own many great interests, to take some antepast of those celestial joys in this lower kingdom of Heaven, and to spend no unconsiderable part of our present lives in this most blessed and holy employment, wherein also those Angels which shall then be our Praecentors are here pleased to follow, and attend our motions, and invisibly to assist in those quires where they can find meet company, the hearts, pure and whole hearts, the spirits and inflamed affections, and voices of Psalmodists.
3. As for the latter, it is no otherwise to be fetched from hence than as the Light commends Beauty to every Eye, and as the Matter it self speaketh; this Type of Christ, the Psalmist, having transcribed this part of his Character, that he hath not thought fit to testify of himself, any otherwise than the works which he did bare witness of him. For this therefore we must appeal to foreign testimonies, and therein not so much to the diffused Panegyrics which have been largely bestowed on this holy Book by many of the ancient Fathers of the Church, as to the Offices of all Churches, Jewish (nay Mahometane ) as well as Christian, and the more private practices of Holy men in all Ages.
4. For the practice of the Jewish Church, we have 1 Chron. xv. 16. where the Levites are appointed to be singers with instruments of Music, Psalteries and Harps and Cymbals, sounding, by lifting up the voice with joy; and to record, and to thank and to praise the Lord God of Israel, ch. xvi. 4. And being thus prepared for the office, David delivered this Psalm to thank the Lord, into the hand of Asaph and his brethren, v. 7. Give thanks unto the Lord — in the words of Psal. cv. 1. And this not only upon an extraordinary occasion, to solemnize the carrying up of the Ark, but to stand every morning to thank and praise the Lord, and also every evening, ch. xxiii. 30. 〈 in non-Latin alphabet 〉 , &c. and to, or at every offering up (so the Lxxii rightly render it, 〈 in non-Latin alphabet 〉 , at all that is offered) of burnt-sacrifices to the Lord in the Sabbaths, in the new-moons and on the feast days, v. 31. And thereto the recital of their practice accords Ecclus. L. 15, 16, 18. He poured out the sweet-smelling savor— Then shouted the sons of Aaron, and sounded the silver trumpets, and made a great noise to be heard for a remembrance. The singers also sang praises with their voices, with great variety of sounds was there made sweet melody. So again 2 Chron. v. 12. the Levites arrayed in white linen, having Cymbals and psalteries and harps, stood at the East end of the altar, and with them an hundred and twenty priests, sounding with trumpets. And as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord, and when they lift up their voice with the trumpets and Cymbals and instruments of Music, saying, For he is good, for his mercy endureth forever, in the words of this Psalmist so often repeated; then (in token of God's acceptation and approbation) the house was filled with a cloud, v. 13. the glory of the Lord had filled the house of God, v. 14.
5. This old copy of the Jews is at once transcribed, and confirmed, and recommended to all the world, by the signal practice of Christ himself in his great Reformation.
6. Beside his many incidental reflections on this Book of Psalms, to prove his doctrine, and give account of himself; Luk. xx. 42. and xxiv. 44. Mat. xvi. 27. xxi. 16. xxv. 41. and xxvi. 23. Joh. x. 34. xv. 25. and xvii. 12. two signal instances are recorded for us: the one at the institution of the Eucharist, Mat. xxvi. 30. 〈 in non-Latin alphabet 〉 , they sung a Psalm (closed the whole action with a hymn) and so went out.
7. That this their singing was the recitation of the Paschal hymn, or great Hallelujah, Ps. cxiv. and the four subsequent, is not expressed by the Evangelist, yet is much more probable than the contrary opinion of those that conceive it was a new hymn of Christ's effusion, possibly the same which is recorded Joh. xvii. wherein it cannot be believed that the Disciples had their parts, as the word 〈 in non-Latin alphabet 〉 must conclude they had in the singing this hymn or hymns. 'It is evident our Savior chose to retain much more of the Jewish customs than that of the Paschal Psalm amounts to.
8. The other instance was that upon the Cross (being now at the pouring out of his Peace-offering) Mat. xxvii. 46. About the ninth hour (the hour of Prayer) 〈 in non-Latin alphabet 〉 , he (lift up his voice, like a Levites trumpet) resounded with a loud voice, Eli, Eli, Lamma Sabachthani, the express words (in the Syriac reading) of the beginning of the xxii. Psal. How much more of that or of the ensuing Psalms he recited, the text advertiseth us no farther, than that he concluded with the words of the xxxi. v. 5. So S. Luke tells us, Ch. xxiii. 46. And when Jesus had cried with a loud voice, (which belongs to the former passage) he said, Father, into thy hands I commend my spirit: and having said this, he gave up the Ghost.
9. Here we see our Blessed Savior, that had not the spirit by measure, that spake as never man spake, chose yet to conclude his life, to entertein himself in his greatest Agony, and at last to breath out his soul in this Psalmist's form of words rather than in his own. No tongue of men or Angels can invent a greater 〈 in non-Latin alphabet 〉 , to set out the honor of any writing, or give us more reason to lay up in our minds the words of the Martyr Hippolitus, that in the days of Antichrist, 〈 in non-Latin alphabet 〉 , Liturgy shall be extinguished, Psalmody shall cease, reading of the Scriptures shall not be heard. In which three as the public service of God was by the Ancients thought to consist; so the destroying of all and each of them must needs be a branch, if not the whole body of Antichristianism, a direct contradiction to Christ, who, by his own prescription, or practice of each of these, imprest a sacred character on each.
10. The use which the Apostles of Christ are recorded to have made of this Book bears proportion with these precedents.
11. In S. Peters speech about Judas and his successor, the directions are taken from hence Act. i. 16, 20. In his first Sermon to his countrymen, his proofs are from hence, Act. 11.25, 31, 34. So again ch. iv. 11. And upon the delivery of him and John out of the Rulers hands, the whole company celebrate the news of it, ch. iv. 24. first in the words of Ps. cxlvi. 6. then of Ps. ii. 1, 2. so S. Paul in his Preaching Act. xiii. 22, 33, 35. in his Writings, Rom. iii. 4, 10. &c.— viii. 36. x. 18. xi. 9. xv. 3, 9, 11. and oft elsewhere: and so in his Sufferings also, Act. xvi. 25. At midnight (one of the solemn hours of prayer and Psalmody in the ancient Church) Paul and Silas 〈 in non-Latin alphabet 〉 , in their office of prayer used an hymn or Psalm (one or more) also, and recited so loud that the prisoners heard; and this again signally accepted and rewarded by God with the earth-quake, and opening of the doors, and loosing of their bands, v. 26.
12. The use of these in the public Assemblies, as early as the Apostles times, is intimated 1 Cor. xiv. 26. but distinctly set down 1 Cor. ii. 4. under the style of prophesying, every man praying or prophesying (according to the importance of that phrase 1 Chron. xxv. Heman and Jeduthun should prophesy with harps, with psalteries and with cymbals, v. 1. and the sons of Asaph prophesied according to the order of the King, v. 2. and the sons of Jeduthun prophesied with the harp, to give thanks and praise the Lord, v. 3.) and in them, as in praying, all joined, the whole assembly, in heart and voice, had all their common interest, women as well as men, every woman that prayeth or prophesieth, v. 5. though in other parts of the office they were not allowed to speak, c. xiv. 34. yet let us exalt his name together, Psal. xxxiv. 3. young men and maidens, Psal. cxLviii. 12. and so still 〈 in non-Latin alphabet 〉 , saith Isidore Pelusiote, the Apostles of Christ wisely permitted that women should sing Psalms in the Churches (and he there mentions it as a most severe punishment to be inflicted on them for their misdemeanors, 〈 in non-Latin alphabet 〉 , to be interdicted singing in the Church, with which he joins 〈 in non-Latin alphabet 〉 , the turning them out of the city. )
13. Then for the more private use of them; S. Paul's prescriptions are authentic testimony: Eph. v. 18, 19. where in opposition to the heathen Orgia, of Bacchus 's Enthusiasts, he directs to speaking to themselves in Psalms and hymns and spiritual songs, singing and making melody in their hearts unto God; and Col. iii. 16. teaching and admonishing one another in Psalms and hymns and spiritual songs, singing with grace in your hearts unto the Lord. And so S. James also, ch. v. 13. Is any merry? let him sing Psalms.
14. How this exercise was frequented in all after-Ages in the Church, and made up a very great part of the Christians devotions, both in the public assembly and more privately in the Family, and yet in the greater retirement, in the Closet and the waking Bed, we need not seek in the histories of the Ascetae and Recluse, (many of which spent their whole time in this employment, reciting the whole Psalter daily, others weekly, none past an hour of Prayer without a considerable portion of it.) The Fathers of the Church assure us, that for those that lived in seculo, Psalmody was the constant attendant sometimes of their Meals, generally of their Business, in the shop and in the field, that they learnt the whole book by heart, 〈 in non-Latin alphabet 〉 , and through their whole age continued singing, or saying Psalms; that whereas the custom of the world had taught all to deceive the wearisomeness or length of business by any kind of singing, 〈 in non-Latin alphabet 〉 , God had provided them Psalms for their pleasure and profit together, that whilst they did in appearance but sing, they should really be instructed, and improved in their souls.
15. The consideration of these things, but especially of the common interest of all sorts and states, Ages and Sexes, in this one great treasury and magazine, deposited with the Church for the enriching and securing of Souls, together with one sadder reflection, which I had rather the Reader should be told from S. Chrysostom than from me, have oft suggested, and at length persuaded me to make this attempt, to cast in my mite into this Treasury, my Symbolum toward so charitable a work, as is the endeavor that every man may be in some measure able to say with S. Paul, 〈 in non-Latin alphabet 〉 , I will sing, or recite a Psalm, with the spirit, I will do it with the understanding also.
16. In order to which what is here attempted to be performed, together with the uses which every pious Christian may think fit to make of it, I am in this place to advertise the Reader.
15. For the first, The main, if not only, scope of the Paraphrase and Annotations hath been to extricate and clear the literal importance of each Psalm, whether that were more general, wherein all men indifferently were concerned, or more part cular; and that again either such as concerned the Psalmist only in relation to some matter of fact in the story of those times, or such as had a farther and more divine aspect on Christ, the Messias of the world, who without question is oft predicted in this Book of Psalms, and either by Christ himself, or by his inspired Apostles, acknowledged and attested to have been signally meant, and so to have given the world the most eminent completion of those predictions.
18. Now because the expounding of Prophecies is no easy task, and especially of those poetick and prophetic writings which have had one immediate sense, and completion in some other, and because there is but one infallible clue to this labyrinth, the applications of such places made by divine writers in the New Testament; I have therefore made use of that as oft as it was to be met with, and then advanced with confidence beyond what the letter, in its first or immediate sense, suggested: But for all other passages, which by some kind of accommodation, or Anagogy, or Figure, or moral or spiritual sense, were capable of being thus applied either to Christ or his Church, I have not frequently chosen to be thus adventurous, both because I knew this was for the most part the product of fancy, wherein all men are willing to reserve their liberty, and neither needed to be directed, nor liked to be anticipated; and because I was unwilling to affix any sense to Scripture, which I had not some degree of assurance that the Holy Ghost in the inspired Writer had respect unto, who though he may have designed whatever the words are capable of, and so may have intended more senses than one, yet cannot be proved to have done whatsoever he might have done. And therefore though I blame not the enlargements of their spirits, who extend themselves to Allegorical and Tropological descants, so they be founded in the Literal sense first secured; yet this latter was it which I had in my aim: and I both found and foresaw a competent weight and number of difficulties in that, which as I was intent, by God's help to overcome; so I was not willing to weaken, by diverting any part of my forces to what was more easy, but less necessary; considering especially that this Book of Psalms brought home thus plainly (and without any descant) to every man's understanding, would be able to yield him an entire Body of necessary Theology, in directions of life, fundamentals of Faith, and incentives and helps of Devotion, and copious and various matter of divine Meditation, which are sufficient to recommend it to the Readers most diligent revolving, to which then those Anagogies are likely to be consequent of their own accord, as the result of a more passionate delight hovering over the more solid intellectual joy of conversing with God, and enriching his own Soul.
19. For the fetching out of this primary or literal sense, oft veiled in Poetic colors, sometimes more intricated whether by Ellipses, or Trajections, but most frequently made doubtful by the variety of notions of which the same Hebrew words are capable, my first resort hath been to the ancient learned literal Interpreters in many Languages, as they are lately published, with most advantage, by the great diligence and unwearied industry of my very worthy and learned friend Dr. Walton.
20. of these I must acknowledge the most advantageous directions to have been afforded me by the Chaldee, Greek, and Syriac; for as to the Latin, Arabic, and Ethiopic, they do so closely follow, and in a manner render the Greek, that the chief use of them hath been, to secure us of the ancient reading of the Greek, which being sometimes corrupted in the Autograph, is to be recovered by help of these Transcripts.
21. Of these three, the Chaldee, which is not so literal as the others pretend to be, but owns the liberty of a Paraphrast, is yet as commodious as any to direct to the literal sense, the very design of a Paraphrast being truly this, to render that fully in more words which an equal number could not sufficiently express. Yet hath not this made so full a provision for us, but that all other aids have sometimes been little enough to steer us through the difficulty.
22. For the Greek, whether it be truly what the title assumes, the translation of the Lxxii. i. e. those so many Jews in Ptolemaeus Philadelphus his time, who were sent him by the High Priest competently instructed to perform that work, I shall not take upon me to determine. For as I am no way convinced with the arguments of those who affirm that those Lxxii. translated no more than the Law of Moses, as that strictly signifies but the Pentateuch (when yet the title is enlarged (in Christ's style John xii. 34. & xv. 25. and S. Paul's Rom. iii. 19.) to this Book of Psalms peculiarly, and to the Prophets also 1 Cor. xiv. 21. and when the ancientest Fathers of the Church, Justin Martyr in his Dialogue with Trypho the Jew, Irenaeus, Clemens Alexandrinus, and so forward till S. Jerome, all uniformly produced their testimonies out of the Prophets and Psalms as well as out of the Pentateuch, upon the authority of these Lxxii. Jews which had thus rendered them) or that what they translated, was by the burning of Ptolemies Library, in Julius Caesar's time, irrecoverably lost (when certainly many copies of it had been transcribed before that time, which met not with that conflagration:) so neither am I obliged by the relation of the Cells, and other circumstances (which Justin was told in Egypt, over and above what we find in Aristeas or Josephus ) to conclude their interpretation a work of God's peculiar conduct, and so to ascribe, as some great Lights of the Church have done, their variations from the Hebrew to the same Spirit by which the Originals were first indicted.
23. I shall only remember on this occasion, what is observed by Jesus the son of Sirach, in his Prologue to Ecclesiasticus; where taking notice of the interpretation not only of the Law, but of the Prophets and other Books also, and in the next words setting down the time of his coming into Egypt, in the eight and thirtieth year under King Euergetes, the immediate successor of Ptolemaeus Philadelphus, (and so may probably be understood to speak of the Lxxii. not long after the compiling their interpretation) he tells us withal that there was great difference betwixt the Original and the Translation. And allowing it to have place in this of the Psalms, as well as other books, (though I think as little in this as in most other) 'tis yet certain, that great use is to be made of it toward the present design of interpreting the Original. And in gratitude for the many benefits thus received (but especially because this Translation was the means of conveying the word of God unto the heathen, was in many Synagogues used by the Jews in and before Christ's time, as Justine, & Tertullian & the Jews themselves assure us, was constantly cited and resorted to by Philo Judaeus in his writings, and frequently honored by the writers of the New Testament, who retain their renderings, even where they differ from the Hebrew, and lastly, hath retained that honor in the whole ancient Church, which universally used and followed this translation which we now have, and that without any question but the Lxxii. were the Authors of it) I have paid them a more peculiar respect and consideration, very often examined their renderings more nicely, and proposed either my own or others opinions concerning the causes or grounds of their Variations: which I acknowledge to be more than was necessary to the work in hand, yet deemed it a 〈 in non-Latin alphabet 〉 by which the learned Reader would be gratified, and the more unlearned not considerably disturbed in his pursuit.
24. As for the Syriac, that also hath been often conducible to my undertaking, as departing frequently from the Lxxii. where there was reason for so doing, and more simply rendering the Original than the Chaldee, as a Paraphrast, pretended to do.
25. Besides these, I have had the directions sometimes of the Jewish Scholiasts, especially Ibn Ezra and Kimchi, and sometimes of the Jewish Arab Interpreter, and of Abu Walid and R. Tanchum; which three I wholly owe to the favor of my most learned friend Mr. Pocock, who hath those Manuscript rarities peculiar to his Library, and hath been forward to communicate them, and, which is more, his own great judgment in several difficulties, when I stood in need thereof. And by these and other helps which were more accessible, I at length attained to that measure of understanding of this very obscure divine Poem, which is here communicated to the Reader by three steps or degrees; first, by some light change of the Translation; secondly, by larger Paraphrase; and thirdly to those, that have the curiosity to desire the reasons of these, by way of Annotations.
26. And if what is here communicated prove in any proportion successful toward the designed end, the giving the Reader the plain understanding of this Book, it will then leave behind it a manifold obligation to make use of it to his own greatest advantage, not only by gathering out of the whole, as from a Panacea, those peculiar medicaments which may fit him in whatsoever occasions; but by allotting himself every day of his life a dimensum of heavenly meditation and devotion, conversing with God in those very words (they need not be refined, or put into Rhythme, to fit them for his turn; the Ancients contented themselves with the plain Prose, and found it fittest for use) with which for this common end, the use and benefit of Mankind, he so long since inspired the Psalmist.
27. Till by some better guidance men have acquired some competent understanding of the book, this Paraphrase may possibly be useful in their retirements to be read verse by verse, together with the Psalm; as Interlinears have been provided for novices in all languages: But when the Psalm is understood, and the recesses competently opened, then this designed help will but incumber the instructed Christian, and so is in duty to be laid aside, and changed for the endeavor of drawing to himself the most proper juice out of every line, and then enlarging his thoughts, and inflaming his zeal on each occasion that the periods of the Psalm shall severally suggest, and the good Spirit of God excite in him, whether in relation to himself or others.
28. To which purpose it is much to be wished, that they that allot any constant part of their time to private Psalmody, and to that end have, as the Ancients prescribed and practiced, gotten the Psaltery perfectly by heart ( quilibet vinitor — every tradesman at his manual work having by this means the whole time of his labor a vacancy for his Devotion) would be careful not only to keep their hearts in strict attendance on their tongues, that it may not degenerate into lip-labor, but also to give them a much greater scope of enlargement, to improve these impresses, to beat out this gold into plate and wire by Reflections, Applications, Soliloquies, and so to fasten these on the mind with references to the texts which suggested them, that they may be so many Topics and helps of Memory, to bring back the same with all the advantages that united Devotions shall beget in them, when they recite the same in the public Offices of the Church.
29. I have heard of some pious men, which have constantly completed the whole work of their private prayers by enlarging their meditations on the several petitions of the Lord's Prayer; the profit whereof is probably much greater than of the same, or greater, space laid out by others in the multiplied recitation of the same divine Prayer. And proportionably, the reciting a few Psalms daily with these interpunctions of mental Devotion, suggested and animated and maintained by the native life and vigor which is in the Psalms, may deserve much to be preferred before the daily recitation of the whole Psalter, whereof the devotions of some Asceticks is said to have consisted. The danger being very obvious, and easily foreseen, that what is beaten out into immoderate length, will lose of the massiness; and nothing more fit to be averted in religious Offices, than their degenerating into heartless disspirited recitations.
30. That our Devotions, unto which the Psalter is set to minister, may not be such, we are 1. to take care that our lives bear some conformity with these patterns; and 2. very solicitously to attend and provide, that the Psalmist's effusions have the Psalmist's spirit and affection to accompany them, that we borrow his hand & breath, as well as his instrument and ditties. The Antient Fathers of the Church are very pressing on this Subject. Form thy spirit by the affection of the Psalm, saith S. Augustine. If it be the affection of Love, inkindle that within thy breast (that thou mayest not speak against thy sense and knowledge and conscience, when thou sayst, I will love thee, O Lord my strength.) If it be an affection of fear, impress that on thy soul, (and be not thyself an insensible anvil to such strokes of divine poesy which thou chantest out to others, O consider this ye that forget God, lest he pluck you away, and there be none to deliver you.) If it be an affection of desire which the Psalmist in an holy transportation expresseth, let the same breath in thee, accounting, as S. Chrysostom minds thee on Psal. xLii, that when thou recitest those words, Like as the heart desireth the water-brooks, so longeth my soul after thee, O God, thou hast sealed a covenant, betrothed and engaged thy soul to God, and must never have a coldness or indifferency to him hereafter. If it be the affection of gratitude, let thy soul be lifted up in praises, come with affections this way inflamed, sensible of the weight of mercies of all kinds, spiritual and temporal, with all the inhansements that the seasonable application thereof to the extremities of thy wants can add to thy preservations, and pardons, and joys: or else the reciting the Hallelujahs will be a most ridiculous piece of pageantry. And so likewise for the petitory part of the Psalms, let us be always in a posture ready for them, with our spirits minutely prepared to dart them up to heaven. And whatever the affection be, Cor faciat quod verba significant, Let the heart do what the words signify. Cassian hath said over the same thing more largely and earnestly, That we enjoy this treasure, it is necessary that we say the Psalms with the same spirit with which they were composed, and accommodate them unto ourselves in the same manner as if everyone of us had composed them, or as if the Psalmist had directed them purposely for our uses; not satisfying ourselves that they had their whole completion in or by the Prophet, but discerning every of us our own parts still to be performed and acted over in the Psalmists words, by exciting in ourselves the same affections which we discern to have been in David or in others at that time, loving when he loves, fearing when he fears, hoping when he hopes, praising God when he praises, weeping for our own or others sins when he weeps, begging what we want with the like spirit wherein his petitions are framed, loving our enemies when he shows love to his, praying for ours when he prays for his, having zeal for the glory of God when the Psalmist professes it, humbling ourselves when he is humbled, lifting up our spirit to heaven when he lifts up his, giving thanks for God's mercies when he doth, delighting and rejoicing in the beauty of the Messias, and of the Church his Spouse, when he is delighted and rejoiceth; when he relates the wonderful works of God in the creation of the world, bringing his people out of Egypt &c. admiring and glorifying God as he stands amazed and glorifies him; and when he mentions the punishments inflicted on rebellious sinners, and rewards and favors bestowed on the obedient, we likewise are to tremble when he trembles, and exult when he exults, and walk in the court of heaven, the sanctuary, as he walks, and wish to dwell in it as he wishes: Finally, where he as a master teacheth, exhorts, reprehends, and directs the just man, each of us must suppose him speaking to him, and answer him in such due manner as the instruction of such a Master exacts. And that we may in some measure perform this vital substantial part of our task, Let us, saith he, at the beginning of the Psalm, beg of God that light and affection and gust and savor, with which David was affected when he made it, and that with the affection and desire of obtaining what he felt.
31. And if it be here objected, First, that there be many things in these Psalms which are not agreeable to every man's condition, and so cannot at all times be attended with the spirit of the reciter, as the Eucharistical Psalms are not proper for him that is in distress, &c. Secondly, that there are many which have no propriety to the spirit of any Christian, as those which are spent in calling down vengeance on God's and the Psalmists enemies, Let them be confounded and put to shame that seek after my soul, Psal. xxxv. 4. Let them be as chaff before the wind, and let the Angel of the Lord chase them, v. 5. Let destruction come upon them at unawares — v. 8. and especially Psal. cix. almost throughout: the answer will not be difficult. To the first, 1. that the very objection is a grant that the Psalms contain devotions proper to the most distant conditions of all men, and then that which is no way agreeable to my present circumstances, being yet most agreeable and accommodate to several other men, this is but a summons to my charity to swell above its own banks, and diffuse it self to the refreshing and supplying of others wants: and so this is not any defect, but an advantage in the Psalms, which will never be complained of by those which begin their forms as our Savior directed, addressing them to the common Father and Redeemer of all men, and desire not to inclose benedictions, but take all others into a principal part of their care, and so can pray most zealously for anything that any other Christian stands in need of. And yet 2. it will be hard to mention anything which was ever fit for the Psalmist to say, which will not have some propriety to every of us, in whatsoever condition. 'It is certain (as to the particular instance) that he that is in the greatest distress, hath yet various matter for, and obligations to thanksgivings, when his very distress, which seems to set him at the greatest distance from it, is the most peculiar engagement to it. God's taking all away, bringing to the boils and dunghill from the ease and splendor of the palace, is Job's summons to blessing the name of the Lord, as well as the memory of his greatest donatives: and the Psalmist oft assures us of the goodness and most valuable benefits of afflictions, and consequently teaches us the duty of blessing and magnifying our benefactor for the mercy of those wholesome, be they never so bitter, ingredients. And the same will be found appliable to all other affections of the Psalmist, which will seldom miss to meet seasonable matter to work on in any man's breast, which wants not devotion to discern and bring it home to him.
32. To the second Objection I shall not need accommodate any other answer, than the Reader will find already given in the Margin and Paraphrase and Annotation on Psal. xxxv. 4. and other the like, that the Hebrew is as capable of the Future as the Imperative mood and sense, and so the translation in all reason to be changed, 〈 in non-Latin alphabet 〉 — not, let them be confounded and put to shame, but, they shall blush and be ashamed, they shall be turned back, 〈 in non-Latin alphabet 〉 they shall be as chaff before the wind, and the Angel of the Lord shall chase them, Their way 〈 in non-Latin alphabet 〉 shall be dark and slippery, and the Angel of the Lord shall persecute them, Destruction shall come upon him unawares, and his net that he hath hid shall catch himself, into that very destruction shall he fall. That David, who was a Prophet inspired by God with knowledge of future events, should thus rather predict and denounce God's just judgments on obstinate sinners, and that out of designs purely charitative, by denouncing to work repentance, that repentance might frustrate and cancel the denunciation, is much more reasonable for us to resolve, than that in the spirit (when possibly without the power) of Elias he should so frequently call for thunder from heaven either upon his own or God's enemies. And in many places, particularly that of Ps. cix. 'tis reasonable to resolve, that it is Christ himself that speaketh in the Prophet, as being the person there principally concerned, and the completion most signal in many circumstances there mentioned, the succession especially of Matthias in his Apostolical and Episcopal office. And then there remains no more question or difficulty, how these and the like passages are to be accommodated to the Christians affection and spirit, than how the plain denuntiations of the Gospel are to be entertained by it, Except ye repent ye shall perish: Indignation and anger and wrath upon every soul that doth ill: Our God is a consuming fire: There remains no more sacrifice for sin, but a fearful looking for of judgment and fiery indignation, which shall consume the adversary: and many the like, which are to be admitted into the very bowels of the Soul, there to perform their work of Melting Contrition, Mortification and Reformation, to bruise the Soul and dissolve it, and purge all the dross out of it, and so refine and prepare it for the uses of Holiness. 'It is ordinarily said, that the Jews were a typical people, the whole divine economy toward them is doctrinal and instructive to us, not immediately or literally, but by way of Anagogy; the severity required of them toward the Canaanites, is to be transcribed by us no other way than by our displeasure and revenges on our lusts and sins, the greatest enemies either of God or us. And thus our zeal and indignation may be seasonably laid out, yea and our Anathemas (if we still continue them in that form) our solemn delivering them up to God's displeasure, judgment and executions, without pleading their cause, or soliciting any reprieve for them.
33. If again it be objected, That many affections of the Psalmist are much more divinely elevated than 'tis imaginable our dull earthy hearts should keep pace with them, That the Beatitudes belong to those which are much higher advanced than we are, That the professions of love are exuberant, and but reproaches of our lukewarmeness, not patterns of forms for it: I answer, That 'tis most true that these divine flames are much above the common pitch, and were not meant so to our use, as to flatter us that we are, or may lawfully assume to be such as David was, or as he by these pourtraitures desired we should be. Yet are there other proper advantages to be made of these. They that recite the Beatitudes, are to do it with the sincerity of honest hearts, aspiring to that pitch, and begging God's grace and assistance to advance them to some measure of all those practices to which those Beatitudes are pronounced: they that take into their mouths David's forms of professions of love, or faith, or zeal, or resolute adherence and obedience to God, are thereby to reproach and excite their own defects, to humble themselves before God, that they cannot pronounce them so vigorously as they ought, and to pray for that growth and spiritual proficiency, that at their next approaches to that part of the office they may perform it with more savor, and profess with more truth what the Psalmist calls us and teaches us to profess.
34. Lastly, for the sweetness of God's Law, which is so oft proclaimed in these Books, the gratiousnesse of God's precepts, not only of the promises annexed to them by way of future reward, but the resultance of present joy and gratefulness and agreeableness, which discovers it self in every part of our obedience to God's yoke, more to be prized than gold, yea than much fine gold, sweeter also than honey and the honey-comb, and such as when it is tried to the uttermost, the servant of the Lord not only willingly supports, but unfeignedly loves it; If we are not cordially able to join with the Psalmist in these and the like expressions, then, as we need not be told 'tis for want of the like temper and frame of mind which he had, so we must hereby be directed, first to cure our appetites, and then to taste and see, as the Psalmist advises, solemnly to make our trials, to gain this part of Christian experience, which is not to be had but in a constant serious practice of all God's ways; and then we shall not fail to see and discern how gracious the Lord is, and that there is not any such probable way to the blessedness even of this life, as that of adhering and keeping fast to his precepts and directions, in opposition, and defiance, and abhorrence to all the false wisdom and promises of the World.
35. I shall not now farther enlarge this 〈 in non-Latin alphabet 〉 , by inquiring, as I had thought, into the Measures and Music of this Divine Poesy. Of which as it is not easy to make any exact discoveries; so some imperfect observations, which are the utmost I can aspire to, will not be sufficient to excuse the confidence of entering on a disquisition which no others have adventured to trace before me, nor found themselves invited to it, either by the Helps which remain in this kind, or the Profit that probably were to be reaped by it. The only advise, with which I shall conclude, is, That in general we remember, that the whole Book is originally metrical, and so designed to consort and united affections, and therefore ought to be distinguished, and have its use separate from other Scriptures which are read in our presence, and accordingly we sit and hearken to them, and endeavor to remember them, and apply them to the increase of our spiritual knowledge; whereas this, as all the Hymns of the Church, belongs to the whole assembly of both sexes, not as to Auditors, but to Actors: and therefore in this part of the Public Service, whether saying or singing of Psalms, every person of the Congregation is to preserve his interest, with his voice and heart joining in all, or at least by maintaining his right to all by interposing in every other verse, by way of Response and alternation. Which that it was the Primitive custom, if we wanted other evidences, the Epistle of Pliny to Trajane would competently assure us, where he tells him of the custom of the Christians in their coetus, Carmen Christo, tanquam Deo, dicere secum invicem, to say one with another by turns a verse, i. e. a Psalm or Hymn, to Christ, as unto God. Which custom (together with the reverend posture of standing assigned to this office of Psalmody, and the Doxology at the end of every Psalm, to testify what Pliny discovered, that we say our Psalms to Christ as to God) upon what deliberations or designs it hath been endeavored to be laid aside, and the Psalms, whilst they are but in Prose, barely read in the common mode of other Scriptures, and the people denied their parts in them (save when they are sung in very ill Metre) I list not to conjecture; but shall hope, when we have attained any part of the Psalmists affections, to fit us for the office, it will be thought as fit for our Lips and Hearts, as for our Ears, to turn Psalmodists.
H. Hammond.
Errata.
Page 13. col. 2. l. 6. read 〈 in non-Latin alphabet 〉
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p 60 col. 1 l 31. for 〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉
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THE BOOK OF PSALMS.
BOOK of Psalms] The Hebrew 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 which in Piel signifies to praise, or celebrate, or depraedicate, doth import no more, than hymns or lauds, accordingly the singing them is Mat. xxvi. 30. expressed by 〈 in non-Latin alphabet 〉 , having sung an hymn. But being, as they generally were, set to be sung to Musical instruments (see Psal. CL.) i. e. sung and plai'd together, which is the notion of 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 , saith Hesychius, and 〈 in non-Latin alphabet 〉 a Psalterie, was, we know, a Musical instrument, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are in the ancient Glossaries rendered 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 gently to touch, and move, as the Musician touches the Lute or Harp ) therefore the Lxxii have not unfitly rendered it 〈 in non-Latin alphabet 〉 , and thence the Latin and we Psalmi, Psalms, and the Syriac, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to modulate either with voice or instrument, to sing or play;; and this title is made use of by S. Luke in the New Testament Luke 20.42. 〈 in non-Latin alphabet 〉 , the Book of Psalms. The Lxxii now read not the word 〈 in non-Latin alphabet 〉 book, but either simply 〈 in non-Latin alphabet 〉 Psalms, or 〈 in non-Latin alphabet 〉 Psalterie (which yet properly signifies the instrument to which the Psalms were sung, sometimes called 〈 in non-Latin alphabet 〉 from whence the Latin nablium, sometimes 〈 in non-Latin alphabet 〉 a decachord or instrument of ten strings ) but the Syriac as well as the Hebrew retaining that title, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 book of Psalms, and S. Luke citing it in that style, there is little reason to doubt, but this was the ancient Greek inscription of it. But this without question prefixed here by Esdras, or whosoever else it was, that made this Collection of divine hymns. For it is sure that all these Psalms are not the fruit or product of one inspired brain. David indeed was the composer of many, if not most of them, who is therefore called the sweet Psalmist of Israel 〈 in non-Latin alphabet 〉 sweet in Psalms, or the composer of such sweet melodies, by whom the Spirit of the Lord spake, and his word was in his tongue. 11 Sam. xxiii. 1, 2. that man very highly valued, and advanced by God, a King, and the source of the Jewish Monarchy, as it was to spring from the tribe of Judah, and withal a Prophet by God inspired (and accordingly as these Psalms contain many signal predictions of the Messias, who was to spring from David's loins, and so of God's dealings under the Gospel both with his faithful servants, and obstinate enemies, so in the Syriac inscription of them, to the Hebrew title, the book of Psalms, is added 〈 in non-Latin alphabet 〉 of David the King and Prophet. ) Unto other his titles, S. Austin from the authority of 11 Sam. xxiii. 2. adds, vir in Canticis eruditus, qui harmoniam Musicam non vulgari voluptate sed fidei voluntate dilexerat, that he was eminently skilled in canticles as one that loved musical harmony with the will of faith (thereby to glorify his Creator and Redeemer ) and not from any sensual pleasure, such as men vulgarly take in Music. So S. Jerome also, David Simonides noster, Pindarus, & Alcaeus, Flaccus quoque, Catullus, & Serenus, Christum lyra personat, & decachordo Psalterio ab inferis suscitat resurgentem. Simonides, Pindar, and Alcaeus among the Greeks, and Horace, and Catullus, and Serenus among the Latins, were famous for their Odes or Poetic songs, but David to us supplies abundantly the place of all them, sounds Christ upon the harp, and with the ten stringed Psalterie raiseth or celebrates his rising from Hades. But the most illustrious title of this Psalmist is, that he was the Father of that line from whence our Savior Christ sprang, and so was fitted above any other, by being the first King of that line, to be, in a signal manner, a type of him. But beside David, some other there were, who composed some of these Psalms; of Moses there can be no question, the title as well as matter of the ninetieth Psalm assuring us it was written by him. For Asaph also there is some probability, when of Hezekiah we read, that he commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the Seer, 2 Chron. 29.30. where Asaph is set down to be, as a Prophet, so a Psalmist also, and joined with David as such; and agreeably the fiftieth Psalm inscribed 〈 in non-Latin alphabet 〉 to Asaph, is by the Chaldee affirmed to be 〈 in non-Latin alphabet 〉 by the hand of Asaph, and so some others also. And although 〈 in non-Latin alphabet 〉 being a note of the dative case, may possibly signify no more than that the Psalm was committed to him, as to a singer, or player on instruments, as Psalms are frequently inscribed 〈 in non-Latin alphabet 〉 to the Prefect of his Music, and then the Chaldee 〈 in non-Latin alphabet 〉 may also refer to that, according to that of 1 Chron. xvi. 7. where David delivered the cv Psalm into the hand of Asaph and his brethren, (and so 'tis evident the thirty ninth Psalm which is expressed to be David's, is yet inscribed 〈 in non-Latin alphabet 〉 to Jeduthun, who as well as Asaph is called the Kings Seer 11 Chron. XXXV. 15.) yet when 'tis remembered, that this is the form of inscribing David's Psalms, 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 being there taken for of, not to ) and that of the several Psalms, cv.xcvi.cvi. which are in part recited, 1 Chron. xvi. 8. &c. 23. &c. 34.35, 36, 37. and said to have been delivered into the hand of Asaph, not one of them is now inscribed 〈 in non-Latin alphabet 〉 , it still remains probable from the force of 11 Chron. xxix. 30. that 〈 in non-Latin alphabet 〉 denotes Asaph the Composer or Author of those Psalms. As for the others, which are found named in the titles of the Psalms, the sons of Coreh, Eman, Ethan, Jeduthun, it cannot be concluded, that those Psalms were composed by them, it being more probable, that they were to be sung by them, as of the sons of Coreh seems clear, or that it is upon some other account, that their names are there mentioned, of which something shall be said, when we come to those Psalms. Of some other Psalms there is little doubt, but they were composed long after David, some in time of the captivity (particularly Psal. cxxxvii. which mentions their sitting by the waters of Babylon ) and some at, and after their return, (to which purpose the Syriac understands all the Psalms 〈 in non-Latin alphabet 〉 of degrees, i. e. of ascending from Babylon ) the authors of which being not specified, there is no ground for any conjecture in that matter.
Of other men's various opinions concerning the Authors of the Psalms, the reader may resort to Sixtus Senensis on the one side, who from the authority of Athanasius and Cyprian &c. ascribes but seventy three to David, those which have his name in their Title, and the rest to Moses, Solomon, Asaph, Ethan, Eman, Jeduthun, and three sons of Coreh; and to Jacobus Peres, who from Origen, Ambrose, Augustine, Hilary, Cassiodore, makes David the sole author of them all. Of which also see Ludovicus Vives on S. Augustine de Civit. Dei l. XVII. c. 14. Between these two extremes, the middle opinion seems to me most probable, upon the grounds which are here premised, and upon several prejudices, which lie against each extreme, which I shall not here enlarge to insert; but only add, that if there were any (as S. Augustine saith there were) which would allow David to be the Author of none of those Psalms, which were inscribed ipsi David in the dative case, they of all others were most worthy refuting, there being no other form of mentioning David in any of the Psalms, but that of 〈 in non-Latin alphabet 〉 which is by the Latin indifferently rendered, sometimes Psalmus David, sometimes ipsi David, who yet sure, if we will believe our Savior Luk. xx. 42. was the Author of some of them.
Of this 〈 in non-Latin alphabet 〉 book of Psalms, there is, among some of the Hebrews, a division into five parts, every of which is called 〈 in non-Latin alphabet 〉 also, 〈 in non-Latin alphabet 〉 , the second book, beginning at Psal. XLII. 〈 in non-Latin alphabet 〉 : the third book, beginning at Psal. LXXIII. 〈 in non-Latin alphabet 〉 : the fourth book beginning at Psal. XC. 〈 in non-Latin alphabet 〉 the fifth book beginning at Psal. CVII. And every of these five solemnly concluding with some special form of praising God, Amen and Amen, the three former, Amen Hallelu-jah, the fourth, everything that hath breath Hallelu-jah, praise the Lord, the last. How ancient this division is appears no otherwise, than that it is observed in the Syriac translation, 〈 in non-Latin alphabet 〉 the second book follows, and so in the rest, but neither in the Chaldee nor LXXII. And the New-Testament, which useth those other forms of citation, the book of Psalms, Luk. XX. 42. Act. 1.10. the Psalms Luk. XXIV. 44. taking notice also of the more minute division into several Psalms, the second Psalm, Act. XIII. 33. and another Psalm v. 35. doth not acknowledge this partition. Of which also it is S. Hilaries affirmation, that it was received but of some of the Jewish writers. Aliqui Hebraeorum eos in quinque libros divisos volunt esse, some of the Hebrews will have them divided into five Books, Others, it seems, not so dividing them. Of these Books, see note on Ps. XL. 6.
In that lesser division (introduced, faith Hilary, by the LXXII. and owned by S. Luke in the New-Testament ) into the first, second, and other Psalms, some variety also there is, the ninth and tenth Psalms, which are several in the Hebrew, and Chaldee, and Syriac, being united and conjoined, in the translation, at least the copies which we now have of the LXXII. and so in the Latin and Arabic and Ethiopic, which follow the LCXXII. And so from that tenth Psalm forward, the numbers differ, the eleventh in the Hebrew being but the tenth in the Greek, &c. and so in the rest to Psal. CLVII. which being by the Lxxii divided into two, their cxLvi. and cxLvii. (the latter of which begins at v. 12. Praise the Lord, O Jerusalem, and is now in our copies inscribed, as some others, 〈 in non-Latin alphabet 〉 , Haggaee's and Zechariah's Allelujah ) by this means the number of CL. is completed by the Lxxii and those that follow them; as also by the Syriac, who though they join not the tenth to the ninth Psalm, yet unite CXIV. and CXV. and so would come short of the number also, if they did not, with the Lxxii. divide the cxLvii. After the number of CL. thus made up, some Greek copies have xii more, but the Syriac sets this mark upon them, there are some who have added xii. others, 〈 in non-Latin alphabet 〉 we want them not; yet sets down the first of them, as being inscribed to David, and written as in his person, 〈 in non-Latin alphabet 〉 , when he entered the lists with Goliath: But this is acknowledged by the Greek inscription ( 〈 in non-Latin alphabet 〉 ) to be without the number, not at all taken notice of by the Latin; (probably the addition of some Greek ) and so comes not into our present consideration.
Other divisions there are of the Psalms, as into Poenitential, and Eucharistical, but all will not be comprised under this, or the like divisions. The Syriac take notice, in their Postscript to the Psalms, as of the number of the CL. Psalms, and five books, so of the fifteen Psalms of Degrees, and sixty Lauds. Of which somewhat will be said in their proper places.
THE FIRST PSALM.
The subject of this first Psalm of the first partition, is the distant fate of pious and godless men, both in this, and the next life.
1. BLessed is the man that walketh not in the Counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
[Paraphrase.]He that aspireth to any degree of felicity either in this life, or in another, must most circumspectly guard himself (and by constant fervent prayer implore God's aids) that he be not gained by any example, or invitation of the wicked men of the world, to join with them in any forbidden enterprize; Or if he have been thus ensnared, and seduced into the beginning of any such course, then his second care must be, that he abide not one minute in that state of Rebellion, and danger, (wherein the longer he continues, the more he grieves, and repels the holy Spirit of God, and makes his return the more difficult,) but by true contrition, and confession, and vowed amendment, make his speedy return unto God, and sue out his timely pardon. Or if he have omitted this duty also, and continued some time in this unhappy course, yet at least let him beware that he advance not to so high a degree of impiety, as either to despise the terrors of the Lord, and the chastisements, which he sends to awake, and amend men, or the Rebukes and Censures of Superiors, or the fraternal admonitions of equals, especially, that he speak not peace to his own soul, presume not of any mercy from God, whilst he continues in this state, or of more efficacious grace from him, to fetch him out of it; Above all, that he do not associate himself with those, which do profestly all these; For all and every of them are so many ways of Atheistical mocking of God, and contempt of all goodness, and the highest degrees of provocation, which must expect their doom from God, forsaking and obduration here, and eternal irremediable torments hereafter. (thus much for the negative.)
2. But his delight is in the law of the Lord, and in his law doth he meditate day and night.
And not only so, but then also (positively) he must apply himself to a most serious study and consideration of the whole law of God, and every single precept thereof, and that in order to a sincere uniform impartial obedience to it, nay, he must advance to a delight in it, discerning a most solid pleasure, and satisfaction in the practice of all holy duties (of piety, and charity and sobriety) and an emptiness and loathsomeness (at least comparatively with those) in all the false joys, that wicked men are so transported with, and upon these accounts, (both that he may exactly know his duty, in every part of it, and have this pleasurable taste of it) he must both study, and practice it continually, make these two the great designs of his whole life.
3. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, his leaf also shall not wither, and whatsoever he doth, shall prosper.
He that doth thus, shall flourish in the Church of God, after the manner that a tree flourisheth, that hath the advantage of water brought near it in trenches, to refresh it in time of drought; For thus shall the spirit of God, promised to all such, assist and enable him to bring forth abundant fruit, and accordingly being thus enabled by this divine strength, he will, upon all opportunities, multiply acts of all divine virtues. And even for outward things, which are not of the essence of true felicity (for such only are exercises of virtue, our prescribed way to a durable felicity) but yet are, here in this world, advantageous accessions and accomplishments thereof, bearing the same proportion to the other, that leaves do to fruit (as leaves accompany, and adorn, and cover the fruits, and withal defend them from heat and cold, and help to the ripening of them, so these outward accessions are many ways useful to the exercises of virtues) These also shall in an eminent manner be preserved to the pious man (Godliness hath the promise of this life, 1 Tim. iv. 8.) he shall have them richly to enjoy, 1 Tim. vi. 17. i. e. first they shall yield him a plentiful contentment and satisfaction, 1 Tim. vi. 6. and secondly, he shall never fail to have such a portion of them secured to him, as is perfectly fittest for his turn; And in a word, all his productions of all sorts, his thoughts, his resolutions, his actions, as well as his external accessions, proportionable to the buds, and blossoms, and fruit, and not only leaves of the most flourishing tree, all wherein he is concerned, shall by God's special blessing providence, continually watching over him, be exceedingly successful to him.
4. The ungodly are not so, but are like the chaff which the wind driveth away.
As for the wicked, they must expect a far distant fate, who being compared to the Godly, are so far from being like a well rooted and flourishing tree, that as husks, and straw, and chaff, the most refuse adherents unto fruit, they are unsettled and obnoxious to every blast, of in themselves very empty and unprofitable, and accordingly shall be dealt with by God; When a day of winnowing comes (such are all God's seasons of judgment, Mat. iii. 12.) then shall the separation be made, and their condition be very unlike one to the other; The solid fruit we know, abides, but the chaff, and husks, and dust is carried away with the wind, Psal. lxxxiii. 13. Job xxi. 18. Isa xli. 16. And that is not all, for then, as to combustible matter (good for little else) the fire attends that winnowing, and burns up all the trash, Isa. v. 44. Psal. lxxxiii. 14. devours and consumes it utterly (which the Greek, and Arabic, and Ethiopic, and vulgar latin express by adding [from the face of the earth.] And so it is with the wicked, when God's judgments come, they violently seize on them, helpless and comfortless, and hurry them hence into a place of endless misery, where the worm never dies, and the fire is not quenched.
5. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
When therefore that final doom comes, which shall repeal all the unequal judgments of this life, and repair them abundantly, who have here suffered causelessly, when all both good and evil shall appear before that dreadful tribunal, to receive the rewards of all their doings, these unhappy miscreants shall not be able to abide the trial, shall have nothing to plead for themselves, their conscience shall accuse, and (as being self-condemned) drag them with shame and horror to the place of their execution; or if they shall pretend to make any plea, they shall certainly miscarry, and be cast. The judgments of God, as of him that sees the most secret recesses of the very heart, bringing with him also an assembly of myriads of holy Angels and glorified Saints, who are able to testify and convince any gainsayer, are managed with that severity of uprightness, that there is no hope of escaping that vengeance which is justly due to them for their impious course. They must have false and partial Judges, from whom to expect absolution or favor, but this being a most pure and just tribunal, they are sure to meet with neither, or they shall have a far distant fate from that which belongs to the righteous.
6. For the Lord knoweth the way of the righteous; but the way of the ungodly shall perish.
For the Lord sees and beholds with mercy, and, according to the gracious tenor of the Evangelical covenant, approves, and finally rewards all the good purposes and performances of the godly, his humble, obedient, penitent, faithful servants, but for others, such as go on impenitently and unreformed, on whom all his wise, and compassionate, and powerful methods have yet wrought no change, they shall all be severely adjudged by him. The course of sin wherein now they go on presumptuously and obstinately, doth at the present most directly tend, and shall at the last most certainly bring them to eternal irremediable destruction. And all his longsuffering and abundant mercy shall not then stand them in any stead, to put off, or abate their torments.
Annotations on Psal. I.
V. 1. Counsel] The Hebrew [ a.] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 consuluit, advising, or asking counsel, vulgarly signifies the result of the consultation, the way, whether good or bad, which is taken up on that deliberation, and agreeably the Syriac renders it here 〈 in non-Latin alphabet 〉 the way, the Arabic, the Sentence, or resolution, or determination, consequent to the consultation. In this notion we find it Psal. xiv. 6. the counsel of the poor, i. e. the way, and course (viz. of piety ) which he adheres to; and Psal. cvi. 13. God's counsel is to be interpreted by [his works ] preceding in that verse, viz. that which he purposed to do for them (as Psal. cvii. 11. it must receive its signification from the context, which mentions not works, but words there, and so notes the precepts or commands of God ) and accordingly this same word is once rendered 〈 in non-Latin alphabet 〉 work, Job xxi. 16. and once 〈 in non-Latin alphabet 〉 way, or course of life, which any man takes to, good or bad, Psal. lxxxi. 12. And so it must needs signify here, that [ 〈 in non-Latin alphabet 〉 walking ] may agree with it, which noteth the following or going on in any course, that others have traced before us.
[ b.] V. 1. Seat] Hebrew 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 sedit, literally denotes sitting, and so must be rendered, 1 King. x. 5. and 2 Chron. ix. 4. the sitting of his servants, and Psal. cxxxix. 2. my down-sitting, and so Lam. iii. 63. where yet the Greek have 〈 in non-Latin alphabet 〉 seat, or chair, or place of sitting, as here, and in most other places. And if that be the acception of the word here, then it notes the quiet repose, and security, and presumption of the sinner, without any regrets or disturbances in his course, or yet further, as a chair is a seat of dignity in a School, or Synagogue, or Sanhedrim, a teaching or instructing of others in the course, as a Doctor or Professor of impiety. Beside this, it signifies also an assembly or consessus, so called, because many meeting together in consultation, the posture of sitting is there generally used, as most commodious. So Psa. cvii. 32. we fitly render it, the assembly of the Elders. And thus the interlinear here read in consessu, in the assembly, and the Chaldee Paraphrase 〈 in non-Latin alphabet 〉 in the society or congregation (for so that Noun signifies among them, and is by some Learned men thought to signify in that one place, where it is used in the Bible, Psal. lv. 9. 〈 in non-Latin alphabet 〉 ventus congregationis, a whirlwind, or associated wind ) and then it must note associating with this sort of Athiestical scoffers, and so the Arabic evidently understood it, rendering it (without any mention of chair or seat) and hath not sat with the scorners. These two senses of the word having so reasonable pretensions to it, I have therefore retained both of them in the Paraphrase, thereby to secure the Reader of the full importance of it.
V. 3. Rivers] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 divisit, [ c.] literally signifies divisions, and may refer to the customs of conveying water to orchards or gardens. A mention of it we have in Deut. XI. 10. where of the land of Egypt, 'tis said, thou wateredst it with thy foot as a garden of herbs: where the vulgar reads, by way of Paraphrase, in hortorum morem, aquae ducuntur irriguae, after the manner of Gardens (the Syriac adds, which want watering) the waters are lead or brought to water it, or literally, by thy foot, i. e. by digging (the work of the foot) thou broughtest water in trenches for the watering of it. For thus in Egypt, where they wanted rain, they did to all quarters distribute the overflowings of Nile, by cutting of trenches or ditches, called commata, and diacopi (saith Hieron. Magius ) i. e. cuts or divisions here. To this custom and use of the word 〈 in non-Latin alphabet 〉 we have a reference Prov. xxi. 1. The Kings heart is in the hands of the Lord, we read as the rivers of waters, the interlinear hath pelagi, the Hebrew 〈 in non-Latin alphabet 〉 retained (giving us farther to observe, that the Greek and Latin 〈 in non-Latin alphabet 〉 and Pelagus used for the Sea, hath this origination ) the LXXII have 〈 in non-Latin alphabet 〉 streams, but the vulgar literally divisions, divisions of waters, i. e. as the waters that the Gardiners bring by cutts either from springs or rivers to their gardens, are by them lead at pleasure, backward or forward, this way or that way, diverted, or stopped, or applied in a greater or less plenty to this or that tree, as they direct it, so is the heart of the King in God's disposal, and accordingly it follows, he turneth it whither he will. And this acceptation of the word is most commodious for this place also, speaking of a fruit tree that flourisheth exceedingly, for such are said to be planted in a watered garden, Isa. lviii. 11. and so are fat, as there it is said, likely to become very fruitful by that means. And to that incline the LXXII reading 〈 in non-Latin alphabet 〉 , and the Arabic, and Ethiopic, and vulgar latin, all to the same sense, decursus, the passages, or runnings along of the waters.
[ d.] V. 3. Wither] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 aruit, growing dry or withering, may literally thus be rendered; But almost all the ancient Interpreters and Paraphrasts render it by the notion of falling, the Targum (and so the Syriac ) 〈 in non-Latin alphabet 〉 shall not fall, and so Isa. i. 30. xxxiv. 4. xl. 7. and the interlinear, non decidet, the vulgar, non defluunt, the LXXII 〈 in non-Latin alphabet 〉 , all so concordant in the same sense of falling, that learned men think they either read or had an eye to 〈 in non-Latin alphabet 〉 cecidit. But the decision is more clear from the vulgar metonymy, of the cause or antecedent, being set to note the effect or consequent also, for by this figure the falling of leaves being naturally consequent to the withering or flagging of them, the verb 〈 in non-Latin alphabet 〉 that signifies withering, may fitly signify that, and be used for falling also, and so most probably here, where 〈 in non-Latin alphabet 〉 shall not wither, is set metaphorically to signify the continuance of all outward accomplishments to the pious man; their neither losing their sap and verdure, nor yet falling from him; the former notes his contentment, while he enjoys them, the latter God's defense to secure him in the quiet enjoyment of them; as when the meek have the promise to possess the earth, and they that honor their parents to have long life in a Canaan; which though it must always be understood cum mixturâ crucis, especially now under the Gospel (or else there could be no place left for martyrdom, or for the exercising the most eminent of Christ's precepts, yet in general speaking, the promise doth most fitly belong to, and is frequently repeated for the encouragement of all godly men: That they shall have an antepast of the goodness of God, a comfortable enjoyment (which consists more in a competency, than in the greatest load) of the good things of this life, whilst on the ungodly he rains snares, fire, and brimstone, a sad portion for them to drink, or enjoy here, though there were never an arrear behind of eternal hell.
V. 3. Doth] Of the word 〈 in non-Latin alphabet 〉 fecit, it may deserve to be noted, [ e.] that as it belongs to several things, so particularly it is applied to trees, producing or bringing forth fruit, Isa. v. 4. I looked that it should bring forth, 〈 in non-Latin alphabet 〉 grapes, 〈 in non-Latin alphabet 〉 and it brought forth wild grapes. So Isa. xxxvii. 31. 〈 in non-Latin alphabet 〉 and it shall bear fruit upward. And so very often elsewhere: And accordingly in the New Testament, the phrase is most frequent, 〈 in non-Latin alphabet 〉 to make, or do, i. e. to bear, or bring forth fruit, Mat. iii. 8. & 10. So that still the similitude is maintained in these last words of the verse, like a tree planted by the divisions of waters, yielding fruit in his season, not so much as his leaf withering, and whatsoever he bringeth forth, bud, blossom, or fruit, it shall prosper.
V. 5. Congregation] That 〈 in non-Latin alphabet 〉 [ f.] from 〈 in non-Latin alphabet 〉 convocavit, signifies an assembly, there is no question. All the difficulty is, who the just are here, of whom this assembly consists, whether they that are mentioned v. 6. under the same title, the godly, that shall be rewarded in that judgment, or the 〈 in non-Latin alphabet 〉 Heb. xii. 23. the just made perfect, i. e. that have already received their crown, those Saints, of whom the Apostle pronounceth, that they shall judge the world, 1 Cor. vi. 2. taking in also the Angels, those holy myriads, Jude 15. with whom God is there said to come to execute judgment upon all. To the latter of these we are inclined by the Septuagint, who render it 〈 in non-Latin alphabet 〉 , and so the vulgar Latin, in concilio, in the council of the just, for then, as Mat. v. we have mention of two judicatures, one by 〈 in non-Latin alphabet 〉 the judgment, the other by 〈 in non-Latin alphabet 〉 the Sanhedrim or Council (the great standing judicature at Jerusalem ) so we have here 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 judgment and council, most probably in the same sense, and so the word 〈 in non-Latin alphabet 〉 once more rendered 〈 in non-Latin alphabet 〉 Council, Numb. xvi. 2. and frequently 〈 in non-Latin alphabet 〉 assembly, doth certainly signify that judicature among the Jews; and so the Chaldee 〈 in non-Latin alphabet 〉 here used, was before taken for a consessus (as was said v. 1. note a ) and the Syriac and Arabic, and Ethiopic, all agree to it, the first rendering it 〈 in non-Latin alphabet 〉 assembly, the two other Council. And then this is the clear meaning of it, that that last doom (or 〈 in non-Latin alphabet 〉 day, as the Chaldee here render judgment; from whence we have 〈 in non-Latin alphabet 〉 day, in the New Testament signifying judgment ) is transacted by a Court of eminently just persons, God the just and righteous Judge, ii Tim. iv. 8. assisted with a Council of Saints and holy Angels, all of them just and crowned as such: And therefore there is no appearing for wicked men before that tribunal, they shall certainly be condemned by them. But the parallel betwixt fruit and chaff may not improbably incline to the former sense, that the ungodly shall not be able to abide the winnowing of the divine judgment (the wind of God's vengeance v. 4.) nor consequently remain in the company of the righteous, who instead of receiving damage by the fury of the wind, are only purged and fixed by it.
The Second Psalm.
[Paraphrase.] THe second of this first partition is a most divine mixture of history, and prophecy, certainly composed by David, and referring visibly to his person, and both typically and prophetically to Christ, and so understood expressly by the writers of the New Testament. The first immediate occasion and matter of it, seems to be the instating, and settling of David peaceably and triumphantly in his Kingdom, both of Judah, ii Sam. ii. 4. and after some short opposition, of Israel also, c. v. 4. and soon after that, his taking of Zion from the Jebusites, c. v. 7. and possessing and enlarging it, v. 9. (and bringing the Ark to it, c. vi.) after which Hiram King of Tyre presents him, c. v. 11. and Toi King of Hamath sends his Ambassador to salute him, and bless him c. viii. 10. Mean while other heathen Princes assault him, the Philistines, c. v. 17, 22. c. viii. 1. and so likewise the Moabites, c. viii. 2. the King of Zobah, v. 3. the Syrians of Damascus, v. 5. the Ammonites, and Amalekites, v. 12. and so again, c. x. All which were wonderfully subdued by David, and the several victories recorded in those Chapters. But beside this first immediate, there is a second more remote, but withal as literal (by the confession of the Jews themselves) and more eminent matter of it, A prophetic representation of the Messias, vlz, of Christ's inauguration to his Regal, and Sacerdotal offices, assaulted indeed, and violently opposed, and even crucified by the Jewish, and Roman Magistrates, Act. iv 25. but then victoriously raised from death by the power of his Father, Act. xiii. 33. and so exalted to his great offices, Heb. 1.5. and v. 5. and Rev. 11.27. and xix. 15. in the successful exercises whereof all our salvation consists.
1. Why do the heathen rage, and the people imagine a vain thing.
It is to little purpose that the Philistines, and so many other neighbouring heathen nations round about, and unquiet spirits at home, raise war against David, now seated in his throne by God; All their designs, and enterprises against him are blasted by the Almighty, and prove successeless, and ruinous to them. And so in like manner, all the opposition that Satan, and his instruments, Jews and Romans, Act. iv. 25. make against Christ, the son of David, anointed by his Father to a spiritual kingdom, a Melchizedekian, Royal Priesthood, shall never prevail to hinder that great purpose of God, of bringing by this means all penitent believers to salvation.
2. The Kings of the earth set themselves, and the rulers take counsel together against the Lord and against his anointed, saying,
The Princes and Governors of the Nations round about Judea, the Kings of the Philistines, and Moabites, and Damascenes, and many more rose up against David, the Syrians joined with Hadadezer King of Zobah. 2 Sam. viii. 5. and in so doing opposed the Lord's anointed, one set up and supported by God in a special manner, and so in effect rebelled against God himself. In like manner did Herod, and Pilate, and the Jewish Sanhedrim make a solemn opposition, and conspiracy against the Messias, God's holy child Jesus, by him anointed Act. iv 27. and therein were fighters against God, Act. v. 39.
3. Let us break their bonds asunder, and cast away their cords from us.
Both of these alike resolving that they would not by any means be subject, the Philistines &c. to David, the Jews &c. to Christ, and the divine laws and rites of Religion, by which either of their Kingdoms were to be governed.
4. He that sitteth in the heavens shall laugh, the Lord shall have them in derision.
But God that ruleth all things, and is much more powerful than they, will defeat all their enterprises, and magnify his divine providence, as in the securing of David, and giving him victories over them all, so in erecting and enlarging of Christ's Kingdom, and making the utmost of the malice of men and devils, as means of consecrating him to that office of royal Priesthood, to which God had designed him.
5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
All their enterprises, against this Government of God's erecting, shall not attain any part of their desire, but only provoke God to great severities and terrible vengeances against them, remarkable slaughters in David's time, upon his enemies, and under Christ's kingdom (the state of Christianity) upon the Jews and Romans.
6. Yet have I set my King upon my holy hill of Zion.
Meanwhile 'tis an eminent act of God's power and mercy to David, that soon after his anointing in Hebron 2 Sam. v. 3. he overcame the Idolatrous Jebusites, v. 6. and took the strong hold of Zion, and made it the seat of his Kingdom, and placed the Ark of the Covenant there, and thereupon called it the Mountain of the Lord, the hill of holiness, and there settled the Kingdom, long since fore promised by Jacob to the Tribe of Judah, but never fixed in that Tribe till now. And the like (but exceedingly more eminent) act of power and mercy it was in him, to seat Christ in his spiritual throne, in the hearts of all faithful Christians, possessed before his coming by heathen sins, and trusting to false Idol God's, parallel to the lame and the blind, 2 Sam. v. 16. ( i. e. not improbably the Jebusites images, Teraphims, or the like, which could neither go nor see, and yet were confided in by them, that they would defend their city.)
7. I will declare the decree, The Lord hath said unto me, Thou art my son, this day have I begotten thee.
Now was that Covenant solemnly sealed, and ratified to David, which he is therefore to publish unto all, so as it shall be in force against all persons that shall transgress it, that at this time God hath taken the kingdom from the house of Saul (Ishbosheth being now slain 2 Sam. iv. 6.) and settled it upon David, who was anointed over Israel also, 2 Sam. v. 3. given him the Rule over his own people, set him up, as his own son, an image of his supremacy, having at length delivered him from the power of all his enemies, an • set him victoriously on his throne in Zion, which is a kind of birth-day to him, the day of his inauguration, the birth-day of his power, though not his person, of his kingdom, though not of the King, and this much more considerable than the other. And in the parallel, the Evangelical Covenant is now sealed to Christ, and in him to all faithful Christians, a Covenant to be publishit to all the world, and the foundation of it laid in the death or rather the resurrection of Christ, the eternal son of God, who h • ving taken our mortal flesh, and therein offered up a full sacrifice, and satisfaction for the sins of the world, the third day after, was brought forth (as by a new birth) out of the womb of the grave, (See Act. xiii 33.) now never to die again, and thereby hath ascertained unto us, (as many as spiritually partake of these, that die unto sin, and live again to righteousness,) a blessed immortal life.
8. Ask of me, and I shall give thee the heathen for thine inheritance, and the outmost parts of the earth for thy possession.
To this is consequent, as a free, and special mercy of God's, the enlarging of this his Kingdom, not only to the inhabitants of Judea, but to many other heathen nations, the Philistines, Moabites, Ammonites, Idumeans, and Syrians &c. who were all subdued by David, through the power of God, 2 Sam. v. and viii. and x. and subjected to him. And so upon the Resurrection and Ascension of Christ, by the wonderful blessing of God upon the preaching of the Apostles, not only the Jews (many thousands of them Rev. vii.) but the heathens over all the world, were brought in, to the faith of Christ.
9. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a Potters vessel.
All these neighbouring enemies that ris • up against him, shall he subdue, and slay great multitudes of them: And so shall Christ deal with his enemies, Jews and Heathens, subdue some, and destroy the impregnable, and obdurate.
10. Be wise now therefore, O ye Kings, be instructed ye Judges of the Earth.
This therefore may be fit matter of admonition to all neighbor Princes, as they tender their own welfare, that they endeavor to profit by others sufferings, and not fall foolishly into the same danger; that timely they make their peace, and enter into league with David, and undertake the service of the true God, which he professes. And in like manner when Christ is raised from the dead by his divine power, and so instated in his office of royal Priesthood, it will nearly concern all those, that have hitherto stood out against him, the Governors and people of Judea, and all others over all the world, that have lived in opposition to God, to repent, and reform at the preaching of the Apostles.
11. Serve the Lord with fear, and rejoice with trembling.
Set yourselves diligently and solicitously to the ser • ice and obedience of God, the God of David, and be extremely careful, that y • displease him not; And especially, when the faith of Christ comes to be preached, and those doctrines of purity, and charity &c. which he brought into the world, men must be careful to submit themselves to it, and obey it most circumspectly, and then they will find all matter of joy and pleasure, and even of exultancy in so doing, Christ's yoke is not only an easy, but withal a most gracious yoke, the most happy way to a cheerful, joyous course of living here, and reigning eternally, therefore the serving him most diligently, and rejoicing in that service, are very reconcilable, cannot one be separated from the other.
12. Kiss the son lest he be angry and ye perish from the way, when his wrath is kindled, but a little; Blessed are all they that put their trust in him.
In respect of David the anointed King, and so son of God (v. 7.) It is the necessary course for all the neighbouring Princes, to do, as Hiram King of Tyre, and Toi King of Hameth have done, the former sending him sumptuous presents by his Ambassadors, 2 Sam. v. 11. the latter sending his own son Joram to salute him, and treat of entering a league and confederation with him, c. viii. 10. If they neglect their opportunity, and either associate with his enemies, or stand by unconcerned, they will suddenly provoke him, and pay dearly for it, be sadly destroyed. Whosoever shall by any opposition or neglect offend him, will experimentally find what a care God Almighty hath of him, and how severely he will deal with all those, that being thus admonished, do not speedily make applications and addresses to him. And so will it as nearly concern all the Jewish, and heathen people, to whom Christ is revealed, to adore, and address to him (as unto the eternal God, coequal with his Father, who alone can protect those, that apply themselves to him) to lay down all their instruments of hostility (their former sins) and diligently endeavor to pacify him, and to that end sincerely enter into a confederation, and covenant with him, If they shall stand out, and not acknowledge his divine power, now he is risen from the dead, but continue to provoke him still, they will certainly have their portion with his enemies, be destroyed with the Jews, or after the like manner, that the Jews were, when the Romans came in, and wrought a horrid desolation among them, and only the believing Christian Jews, by obeying Christ's directions, were delivered out of it.
Annotations on Psal. II.
[ a.] V. 1. Rage] The notion of 〈 in non-Latin alphabet 〉 in the Syriac and Chaldee is to convene or assemble to counsel, so Dan. vi. 7. the Presidents and Princes 〈 in non-Latin alphabet 〉 we read consulted, consilium inierunt, saith the vulgar Latin, 〈 in non-Latin alphabet 〉 , the Greek, and so the Arabic also, and Syriac, they decreed, all agreeing that it signifies there an assembling and agreeing together in Counsel, and so the context there enforces, the design of it being the making a Decree the result of a Consultation. And thus it will best belong to the Prophetical sense, and refer distinctly to the assembling of the Sanhedrim of the Jews, and Pilate, to the condemning and crucifying of Christ. The word also belongs to any assembling together, such as to the house of God, Psal. LV. 14. we walked unto the house of God 〈 in non-Latin alphabet 〉 in company, the Lxxii. read 〈 in non-Latin alphabet 〉 in concord, and so the Syriac in concord; the Ethiopic, and Arabic, with one or the same heart, but especially to a tumultuous assembly, and therefore the interlinear so renders it even in that place of Daniel, tumultuarie convenerunt, as here tumultuatae sunt, and Psal. LV. 14. cum strepitu, with a noise, and the Targum to the same purpose there 〈 in non-Latin alphabet 〉 cum festinantiâ. Yet more particularly it belongs to such a tumultuous convening, as is in war, a going up to assault an enemy. So Jos. vii. 3. of making the people go up against Ai to destroy it, the Targum reads 〈 in non-Latin alphabet 〉 ne cogas omnem populum, make not all the people go up to that service, where the Lxxii. 〈 in non-Latin alphabet 〉 , lead not up, as a Commander his Soldiers, unless perhaps it should rather be 〈 in non-Latin alphabet 〉 , force them not to go up. Once more the word is used Psal. LXIV. 2. hide me 〈 in non-Latin alphabet 〉 from the gathering together of the wicked, 〈 in non-Latin alphabet 〉 , say the LXXII. a seditious uproar of the people. The military notion of it is that which more fitly pertains to David, in respect of the warlike assaults of the Philistines, and especially of the conjunction of several of them, the Syrians of Damascus with the King of Zobah 2 Sam. viii. 5. But the looser notion of it, for a conspiration and complotting of wicked men is most agreeable to the mystical and prophetical notion, that which is fulfilled in the Jews and Romans conjunction against Christ, those being the 〈 in non-Latin alphabet 〉 nations (so the word literally must be rendered, see note on Mat. xxiv. 2. & xxviii. b .) and in the same sense 〈 in non-Latin alphabet 〉 populi, in the later part of this verse (as nations and people are all one) which conspired to put him to death.
V. 2. Set themselves] 〈 in non-Latin alphabet 〉 indeed [ b.] signifies to stand, but in the conjugation hithpael, which here is used, it signifies to make himself to stand, and that is certainly to rise up. Thus the Targum understood it, which render it 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 which certainly signifies to rise up, and so the Septuaagints 〈 in non-Latin alphabet 〉 and the vulgars astiterunt, which our old Translation imitates, reading [stand up] so the Syriac surrexerunt, arose, and the Arabic insurrexerunt, made an insurrection, do all accord in the rendering of it, and so it refers most fitly in the Historical sense to the warlike assaults of the Philistines &c. ordinarily expressed in the Sacred style, by rising up against; and so, in the Prophetical also, to the rebellions of the enemies of Christ, insurrections against his spiritual Kingdom.
[ c.] V. 2. Take counsel] 〈 in non-Latin alphabet 〉 in Kal signifies sundavit, posuit, disposuit, to found, to set, to dispose; and then in Niphal the passive, wherein here it is used, it regularly signifies poni or disponi, and sometimes (when the context requires) to be founded or created. Here it seems to be taken in the first and simplest sense, and being joined with 〈 in non-Latin alphabet 〉 simul, it is no more then to be met or assembled together. Thus it is twice interpreted by the Lxxii, 〈 in non-Latin alphabet 〉 they assembled here, and 〈 in non-Latin alphabet 〉 Psal. xxxi. 13. and as it there notes an hostile assembling to take away his life, so it is here also: Accordingly a Jewish-Arabic translation, in the possession of learned M. Pocock, renders it, All of them assembled themselves in companies, confirming it from 〈 in non-Latin alphabet 〉 Psa. xxxi. 13. and my soul enter not, 〈 in non-Latin alphabet 〉 into their assembly, Gen. xlix. 6. And so it evidently imports in the first and historical sense, their assaulting and invading David with their heathen armies, but in the prophetical, their assembling in the Sanhedrim to put Christ to death. This the Targum designed in rendering it, 〈 in non-Latin alphabet 〉 which the vulgar translates exactly, convenerunt in unum, they met together, or joined; either as Soldiers do in an army, or as Senators in a Council: in the former way against David, in the latter against Christ.
[ d.] V. 3. Cords] The 〈 in non-Latin alphabet 〉 ordinarily rendered cords, doth in all reason add somewhat to the bands, in the beginning of the verse; and then it is probable that the LXXII are in the right, which here, as Job xxxix. 10. have rendered it 〈 in non-Latin alphabet 〉 yoke. Thus the Syriac and Arabic, and Ethiopic, and vulgar, all agree, reading it 〈 in non-Latin alphabet 〉 jugum eorum, their yoke, and thus the sense is perspicuous. Bands are useful to tie on yokes, and accordingly we find in the Septuagint 〈 in non-Latin alphabet 〉 , Isa. v. 18. the band of a yoke of an heifer, that which tyes it fast upon the neck that it cannot be cast off, till first the band be broken. Thus therefore it here lies, first breaking the bands, and then casting away the 〈 in non-Latin alphabet 〉 yoke. And this is most agreeable to the Context, which treats of renouncing subjection, which is in all idioms vulgarly expressed by a yoke bound on the neck of any; whereas the bands and cords are more agreeable to a state of captivity and imprisonment, which is not appliable to this place: for the Philistines, &c. were not prisoners to David, when they were supposed thus to speak, but such as feared the rising power of David, that they should be made subjects of his Kingdom, or rather that disclaimed that yoke of God, refused obedience to those Commandments, by which that holy people was governed, would not endure the Jewish Laws, which as the 〈 in non-Latin alphabet 〉 bands or thongs bound this yoke upon their necks. Accordingly the fore-mentioned Jewish Arabic translation thus renders the place, Let us break (or cut) off from us the bands of these two (the Lord and his anointed) and cast their reins from us, i. e. (saith he) their injunctions and prohibitions. And proportionable to these were the Jews and Heathens in the Prophetick sense, which would not endure Christ's 〈 in non-Latin alphabet 〉 , the yoke of purity and sincere obedience (no slavish bands or chains, but) an easy, nay, gracious yoke, which alone he now imposed on them, but would not be endured by those hypocrites. As for the origination of the word from 〈 in non-Latin alphabet 〉 in Piel, complicavit, constrinxit, it very fitly belongs to such a yoke, as Oxen or laboring cattle are used to: it is made by wreathing and complicating, and it constrains and binds together those cattle that are thus yoked. Another interpretation this third verse is capable of, so as to appertain to David, and to be his speech, and not the saying of the Heathen, to this sense; Though these nations consult and plot against us to keep us under, and scorn, and rage at our late good successes, yet now we will utterly break their yoke in pieces, take the 〈 in non-Latin alphabet 〉 ii Sam. viii. 1. the bridle or government of the Metropolis (for which we have in the parallel place 1 Chron. xviii. 1. Gath and her daughters) out of the hands of the Philistines, and subdue them. But the former is the more received sense, and therefore I have adhered to it in the Paraphrase.
[ e.] V. 7. Decree] The Hebrew 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 insculpsit, scripsit, decrevit, statuit, mandavit, signifying proportionably many things, a writing, and so particularly a pact or covenant, subscribed by the parties hands, a decree, a precept, a rite, &c. the LXXII here render it 〈 in non-Latin alphabet 〉 an order, an agreement, a precept, or ordinance, or decree; and so most of the ancient Interpreters accord, the Targum 〈 in non-Latin alphabet 〉 God's oath, or decree, or statute, or his pact, and covenant. All these notions are of affinity, and may here most fitly be put together. In the historical sense, it was first a decree in heaven immutable; then a pact or covenant with David and his seed, Psal. lxxxix 3. I have made a covenant with my chosen; that confirmed by oath, in the same verse, I have sworn unto David my servant, and I have sworn by my holiness that I will (thus support, and) not fail David, but settle the kingdom on him, and his posterity, till Shiloh or the Messias come; and withal a command of obedience promulgate to his Subjects, and of making peace with him, to those that were round about him, ver. 12. In the mystical sense it principally denotes the covenant made with and in Christ: which Covenant also was under God's oath, an immutable decree, the oath which he sware to Abraham, Luk. 1.73. and a Law also, 1. in respect of Christ, requiring somewhat of him, he was to suffer, and so to enter into his glory, to be made perfect, or consecrated to his Royal Priesthood by sufferings; and 2. in respect of us, 〈 in non-Latin alphabet 〉 , the law of faith, exacting from us an uniform obedience to him in the exercise of all his offices: and accordingly saith Clemens Stro. 2. p. 168. l. 12. 〈 in non-Latin alphabet 〉 , S. Peter in his preaching styled our Lord Christ the law and word of God; the Law as well as the Word of God; one that revealed God's whole Evangelical will unto us, as 〈 in non-Latin alphabet 〉 , a Law-giver, as there it follows, and came not to destroy, but 〈 in non-Latin alphabet 〉 to fill up and complete the several Laws, which had formerly been given to the world. Here only it may be observed, that the adjunct 〈 in non-Latin alphabet 〉 here joined with it 〈 in non-Latin alphabet 〉 seems to be mistaken by Interpreters: the LXXII seem to have read it 〈 in non-Latin alphabet 〉 God or Lord, and so render it 〈 in non-Latin alphabet 〉 , the Ordinance of the Lord, and so the Targum 〈 in non-Latin alphabet 〉 of the Lord, and so the Arabic and Ethiopic; the vulgar, Praeceptum ejus, the Syriac 〈 in non-Latin alphabet 〉 my decree, i. e. the Lord's, v. 4. the precept of the Lord: But if it were thus in the Hebrew, the 〈 in non-Latin alphabet 〉 must have been put after 〈 in non-Latin alphabet 〉 , whereas here it is before it. Others seem to take 〈 in non-Latin alphabet 〉 for a particle equivalent with 〈 in non-Latin alphabet 〉 so the interlinear, ipsum Decretum: but it is more reasonable to take it as vulgarly it is, for a preposition signifying de, and then it will be best rendered, I will tell of a decree or [ f.] covenant.
V. 7. Son] That David, as a King exalted by God's peculiar command, should be styled God's Son, or that the time of his inauguration or instating in that power, taking possession of his throne, and subduing his enemies on every side, should be expressed by the day of God's begetting, hath nothing strange in it: It is affirmed in the name of God, Psal. lxxxix. 26. He shall cry unto me, Thou art my Father, and v. 27. Also I will make him my first-born higher then the Kings of the earth; where each King of the earth is looked on as a Son of God, but he, as being higher then they, his first-born. We know an adopted Son is styled a Son, and Salathiel, Mat. i. 12. is said to be begotten by Jeconiah, because he succeeded him in the Kingdom, though he were not indeed his Son. And so may David be God's Son, being immediately exalted by him, and indeed all other Kings, who are said to reign by him. And that the time of his Coronation should be looked on as his birth-day, and accordingly kept festival, as the birth-day was, that is familiar in all Countries. The feast of commemorating the building of Rome, we know, was called Palilia, and this title was by decree given to the day of Gaius the Emperor his advancement to the Empire. Decretum ut dies quo cepisset imperium Palilia vocaretur, 'Twas decreed that the day on which he began his Reign should be so called, and accordingly celebrated. And the Emperor generally had two natales, or birth-days kept, Natalis Imperatoris, and Imperii, the birth-day of the Emperor, and of the Empire: the first to commemorate his coming into the world, the second his advancement to the Imperial dignity. So Spartianus in Adriano tells us of the Natalis adoptionis, the day of his adoption (i. e. his civil birth) on V. Ides of August, and then Natalem Imperii, the birth-day of his Empire on the III. And Tacitus of Vespasian, Hist. l. ii. Primus Principatus dies in posterum celebratus, the first day of his Empire was celebrated afterwards. But then in the mystical sense some difficulty there is, what Sonship or begetting of Christ is here meant. The Schoolmen, from some of the Ancients, understand it of the eternal generation of the Son of God, and interpret the [hodie today] of an hodie aeternitatis a day of eternity. But the Apostle S. Paul, Act. xiii. 33. applies it distinctly to his resurrection. He hath raised up Jesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee; and so Heb. v. 5. it is brought as an evidence of Christ's being consecrated by his Father to his Melchizedekian High-Priesthood, which we know was at his Resurrection: Christ glorified not himself to be made an high-Priest, but he that said unto him, Thou art my Son, this day have I begotten thee, who in the days of his flesh v. 7. being made perfect became the author of eternal salvation,— called of God an high-Priest, v. 9, 10. So Heb. 1.5. where this Text is again recited, the Context refers it to the exaltation of him in his human nature, when having purged our sins, he sat down on the right hand of the Majesty on high, being made so much better than the Angels, v. 3.4. And to this belongs that of S. Jerome ad Paulin. David, Simonides noster, Pindarus, & Alcaeus, Christum lyrâ personat, & decachordo Psalterio ab inferis suscitat resurgentem: David our divine Poet sounds out Christ upon his Harp, and with his Psaltery of ten strings awakes him rising from the dead. Only it must be remembered, that as it was an act of his divine power, by which he was raised, and so his resurrection was an evidence demonstrative that he was the promised Messias, of whom the learned Jews themselves resolved, that he was to be the Son of God, and that in an eminent manner (so the High Priest, Mat. xxvi. 63. Tell us whether thou art the Christ the Son of God, and Joh. i. 20. Rabbi, thou art the Son of God, the King of Israel ) so this begetting him from the grave to a life immortal, did comprehend and presuppose the truth of that other fundamental article of our Creed, that he was that eternal word or Son of God, which thus rose. Thus the Apostle sets it, Rom. i. 4. speaking of Jesus Christ our Lord, made of the seed of David according to the flesh, and adding, that he was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. Now that this his resurrection, and exaltation consequent to it, is here fitly expressed by God's begetting him, will easily be believed upon these two accounts: 1. That in respect of his human nature it was a second (as that from the mothers womb a first) entrance on human life, the grave was but a second womb, from which now he came forth; and it is not unusual to call the resurrection of one of us 〈 in non-Latin alphabet 〉 a new or second birth: 2. that Princes or Rulers are in Scripture style called God's, and children or sons of God, I said you are God's, and you are all children of the most high; and then instating Christ in his Regal office is the begetting him, and so the saying, Thou art my son, i. e. by saying, constituting him so, the second sort of Natalis or birth-day, the birth-day of his Kingdom, yea and Melchizedekian Priesthood too (to that the Apostle applies it, Heb. v. 4.5.) for to both these he was solemnly installed at his Resurrection. The Chaldee of all the Interpreters seem alone not to have understood this mystery, who render it, Thou art beloved by me as a son by a Father, thou art pure to me, as if this day I had created thee.
V. 8. Utmost parts] That 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 finitus, terminatus, consumptus [ g.] est, signifies the utmost skirts, the extreme parts of that which is spoken of, there can be no question. All that is here to be noted, is, the dubious notation of 〈 in non-Latin alphabet 〉 earth, that is joined with it. For if that be interpreted of the Universe or whole world, then there can here be no place for the historical sense, respecting David, for it is certain he was never constituted by God the Universal Monarch of the whole world. Yet on the other side, if it be not taken in this latitude, it will fall short of describing Christ's kingdom, which was to be propagated, and set up in all nations, those that were most remote from Judea. For the reconciling of which difficulty, it appears necessary to assign to 〈 in non-Latin alphabet 〉 land or earth, here, the double notion of which the word is capable. Sometimes it signifies that land of Judea peculiarly (see note on Matth. xxiv 6.) and then the bounds or extreme parts of that land ] are the Nations that border on it, or are near situate about it, the Philistines, Moabites, Idumeans, Syrians, &c. for all these were literally conquered and subjected by David. So Psal. Lxxii. speaking of Solomon, the Kings (i. e. King David's) son v. 1. and of the extent of his Kingdom, it is said v. 8. that he shall have dominion from sea to sea, and from the river unto the ends of the earth: which though the Lxxii. render 〈 in non-Latin alphabet 〉 the world, yet certainly belongs not to all the world, in the larger acception, but in this narrower, common both to 〈 in non-Latin alphabet 〉 earth, and 〈 in non-Latin alphabet 〉 world, (see note on Mat. xxiv. 8.) the bounds of the Jewish Kingdom, and so is well paraphrased by the Chaldee, from one corner of the great sea to another corner of it, from Euphrates to the ends or bounds of the land. And so Psalm Lxi. 2. when David saith, from the ends of the earth I will cry unto thee, 'tis sure from beyond Jordan (and not in any remote corner of the world ) whither he was then fled for fear of Absalom, 2 Sam. xvii. 22. where though the Hebrew word for [ends] be not the same that here, yet it is exactly equivalent to it 〈 in non-Latin alphabet 〉 finis, or extremum, and rendered by Lxxii. 〈 in non-Latin alphabet 〉 from the extreme parts of the land, in the same style as here it is. But then if we look forward to the mystical Prophetical signification, we must be forced to forsake this restrained sense, and take it in the full latitude, so as to note all the remotest nations of the world, as well as those that border on Judea, for to all them was this spiritual Kingdom of Christ extended. And it is well becoming the wisdom of the Prophetick pen-man, and the comprehensive richness of the sacred style, to comprise both these in the same phrase, as it is thus diversely interpretable.
V. 9. Break] The Septuagint [ h.] and (except the Chaldee Paraphrase ) all the ancient interpreters read not here [break] but rule or feed, 〈 in non-Latin alphabet 〉 pasces or reges eos. By this 'tis evident, that they read the Hebrew with other points, than we now do; 〈 in non-Latin alphabet 〉 shall feed them, from 〈 in non-Latin alphabet 〉 pavit, and not, as now the Hebrew copies have it, 〈 in non-Latin alphabet 〉 shall break them, from 〈 in non-Latin alphabet 〉 fregit. And S. John reteins the Septuagint's reading, and so gives it authority Rev. 11.27. What is the full importance of that phrase, to feed with a scepter or rod of iron, is at large explained on that Chap. note o. and in the Addit. Annot. viz. to exercise Regal, rather than Pastoral power, to bring them to contrition, if it may be, if not, to destroy them utterly.
V. 10. Be wise] The full importance [ i.] of the two verbs in this tenth verse will be thus best understood. The former of them from 〈 in non-Latin alphabet 〉 intellexit, prudenter se gessit, doth in Hiphil, in which here it is, literally note the causing prudence or understanding to any; where any other is mentioned, it is the teaching that other, but here, where there is no such mention, it must be reciprocal upon themselves, and be thus literally rendered, cause yourselves to understand, and (that being to be done by study in matters of speculation, by caution in matters of prudence or practice) study, or take care to understand, endeavor to benefit by others sufferings, or the dangers you see before you, if you do not take heed or beware. And thus it fitly belongs to the Princes in David's time, who by the unseasonable and costly opposition of so many against David's Kingdom, might now in all reason be advised to beware of the like attempts: and much more when Christ is risen from the dead, ought all others (who observe the practices of the Jews in crucifying him, and the fearful judgments that attended them) to beware by their example, lest by holding still out against the faith, they bring on themselves the like destruction. As for the second verb 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 erudivit, castigavit, correxit, 'tis here in Niphal, literally erudimini, castigamini, corrigimini, be ye instructed, chastised, corrected; and this being understood of a real, not only verbal passion, and applied to correction of manners, and not external bodily discipline, it is fully rendered by [be ye reformed.] Thus Lev. xxvi. 23. And if by these things (the judgments foregoing) 〈 in non-Latin alphabet 〉 we render it, ye will not be reformed, where the LXXII. retain 〈 in non-Latin alphabet 〉 as here, a word by which reformation is fitly expressed (1 Tim. 1.20.) the Samaritan, not hear me, or, not obey me; And the latter part of the verse [but will walk contrary to me] assures us of the sense, that being not chastened there, signifies the real passive, their being not wrought on by chastenings, not taken off from their hostilities to God, not reformed, not amended by them. And as thus 'tis appliable to the heathen borderers of Judea in David's time, who were now admonished to forsake their hostile ways, and to convert to God, and make leagues of peace with David, so signally exalted by God; so doth it most expressly denote the Apostles preaching repentance after the resurrection of Christ, and that in a passive form, as here, 〈 in non-Latin alphabet 〉 Act. 11. v. 40. Be ye saved or delivered, where by that conversion, repentance, or reformation is distinctly meant. See note on Luke xiii. 6.
[ k.] V. 11. With fear] The only difficulty in this eleventh verse arises from the trajection or 〈 in non-Latin alphabet 〉 here observable (which yet in Scripture, especially in the poetical parts of it, is not extraordinary ) the separating of these two phrases [with fear] and [with trembling] one joined with serving, the other with rejoicing in God, and the latter conjunction not very commodious, joy and terror or trembling being not ordinarily found together. This difficulty is not removed by the descant of some, which alluding here to Musical Instruments, Lutes or Harps &c. observe that the Music arises from the tremulous motion of the strings; for besides many other failings in the parallel, the trembling here is annexed to the rejoicing, and not set as the cause, from whence it proceeds, and in the 〈 in non-Latin alphabet 〉 , our trembling is neither the cause, nor the concomitant of our rejoicing. The Chaldee therefore reads it 〈 in non-Latin alphabet 〉 and pray; the Syriac 〈 in non-Latin alphabet 〉 apprehend, lay hold on him, (either of which is much more reconcilable with the trembling, than rejoicing is) Abu walid Ebn Jannahi, the Hebrew Grammarian, known among them by the title of the second Grammarian, (a Manuscript in the possession of learned Mr. Pococke ) saith, that the word 〈 in non-Latin alphabet 〉 signifies indifferently any commotion whether through joy or grief, and makes use of this place for the proof of his observation, as if it should be rendered [be moved with trembling] and so the Jewish Arabic translation renders it, [and fear him with trembling] and confirms his version by comparing the Hebrew 〈 in non-Latin alphabet 〉 with the Arabic 〈 in non-Latin alphabet 〉 tarb, i. e. commotion (by which also Abu Walid renders it) which they use in case of fear, as well as rejoicing, and so he would have the word rendered Hos. x. 5. The Priests thereof 〈 in non-Latin alphabet 〉 shall be grieved &c. and so R. Tanchum also on that place. If this may have place, then indeed the difficulty is quite removed, for then the verse will run thus, Serve the Lord with fear, and fear him with trembling: But because this notion of the word 〈 in non-Latin alphabet 〉 is not sufficiently proved from this one place (of which the question is) and that of Hosea, where all the ancient interpreters render it rejoicing, and wherein if it should signify grief, yet that is no evidence, that it signifies fear here; it will therefore be more reasonable to adhere to the usual notion of 〈 in non-Latin alphabet 〉 for rejoicing, and a little to alter the order of the construction and connect in sense (though they be separated in words ) these two phrases, with fear, and, with trembling, and so in like manner the two verbs, serve and rejoice. Examples of this are frequent in this book. See Psalm LXXIX. 2. where as the dead bodies of thy servants, and the flesh of thy saints, are but an 〈 in non-Latin alphabet 〉 , one thing expressed in two phrases, so the fouls of the heaven, and beasts of the earth, being divided in the words, must yet be connected in the sense, thus, they have given the dead bodies and flesh of thy servants and Saints to be meat to the souls of the heaven, and the beasts of the earth. So again in that Psalm ver. 4. and very frequently elsewhere, which the attentive reader will observe. Now for fear and trembling, the conjunction of them and the like words is frequent in the New Testament, thereby to note a compound of humility, and diligence, and solicitude, and caution, and fear of displeasing, and that as the most proper qualifications of our obedience either to God or man. Thus, Work out your salvation with fear and trembling, Phil. ii. 12. Servants obey your Masters with fear and trembling, Eph. vi. 5. So of the Corinthians obedience to Paul 2 Cor. vii. 14. Titus tells that Apostle v. 15. how with fear and trembling they received him (S. Paul's messenger to them) So S. Chrysostom Serm. 31. de Natal. saith of the Angels, that they assist our services 〈 in non-Latin alphabet 〉 with fear and trembling, and that the Seraphim 〈 in non-Latin alphabet 〉 cry with fear, Holy, holy, holy. — And so Heb. xii. 28. Let us serve God 〈 in non-Latin alphabet 〉 with reverence and godly fear, and that a fear of displeasing and incurring great hazard thereby, For our God is a consuming fire. See note on Phil. 11. c. This then is in all reason the first account that is to be given of these words, that the fear and trembling are here to be join'd in sense, and all carefulness, and unwillingness to displease (the best qualification of obedience ) resolved to be the importance of them. And then in like manner the [ Serve the Lord, and rejoice in him ] will be an 〈 in non-Latin alphabet 〉 (in which figure the holy Scripture abounds) and be in sense best rendered, serve him cheerfully or joyfully, and that very reconcilable with the other phrase; our diligence & fear of displeasing will be very happily joined with our serving him cheerfully, there being nothing more pleasant than to serve him diligently, whom we truly reverence, and are most unwilling to displease, and no possibility of being pleased with our own service, if it be not performed with all zeal and diligence. Thus have some understood Heb. xii. 28. 〈 in non-Latin alphabet 〉 , to serve God well pleasedly or joyfully with reverence and godly fear: in which sense it would be an exact parallel with this verse, would but the 〈 in non-Latin alphabet 〉 bear the passive signification, for then the 〈 in non-Latin alphabet 〉 would be all one with our serving and rejoicing, or our joyful serving, as the reverence and godly fear with fear and trembling. But I suppose 〈 in non-Latin alphabet 〉 there must be taken in the active sense, 〈 in non-Latin alphabet 〉 , saith S. Basil, So as is well pleasing to Christ, and so is not applicable to this place.
[ l.] V. 12. Kiss the son] 〈 in non-Latin alphabet 〉 kiss the son doth evidently belong in the first sense to the neighbouring Kings, sending presents and messages of peace to David, in token of reverence and high respect unto him, (in like manner as some of them did, Hiram of Tyre, and Toi of Hamath) kissing the hand or feet, being a token of that, as also of subjection and obedience, osculum homagii, a kiss of homage, so Samuel kissed Saul, 1 Sam. x. i. when he anointed him King; and that is the reason of the phrase Gen. XLI. 40. according to thy mouth or word 〈 in non-Latin alphabet 〉 all my people shall kiss, 〈 in non-Latin alphabet 〉 shall obey, say the Lxxii. (and so the Arabic and the vulgar ) 〈 in non-Latin alphabet 〉 , receive law or judgment, saith the Syriac. And so as literally it appertains to Christ, the son of David, here praedicted, and typified by him, and that in a higher sense, than that of which David was capable. For 〈 in non-Latin alphabet 〉 to kiss is used also for adoration, so 1 King. xix. 18. we find together the bowing of the knee to Baal, and the mouths kissing him; And so it fitly belongs to the Messias, in respect of his divine nature, to which that is truly due, which was Idolatrously paid to Baal. The Chaldee here read 〈 in non-Latin alphabet 〉 receive instruction, and the Lxxii. 〈 in non-Latin alphabet 〉 , apprehend discipline, and the vulgar Latin and the Ethiopic follow them, and the Arabic with a little change, adhere to discipline, and none of the ancient Interpreters, but the Syriac, keep to the Hebrew, Kiss the son. This hath made learned men resolve that they read the Hebrew otherwise than now we have it, for 〈 in non-Latin alphabet 〉 kiss, 〈 in non-Latin alphabet 〉 apprehend, by the changing ש into ש and ק into צ; and that having done so, they took 〈 in non-Latin alphabet 〉 (the Chaldee and Syriac for son ) for 〈 in non-Latin alphabet 〉 purity or pure doctrine. But this, I confess, seems not to me so probable, viz. that they should thus mis-read the one, and misrender the other (especially when the Chaldee 〈 in non-Latin alphabet 〉 is elsewhere so evidently and confestly used for son, Ezr. v. 1. and again v. 2. and Prov. xxxi. 2. and 〈 in non-Latin alphabet 〉 purity is somewhat remote from 〈 in non-Latin alphabet 〉 discipline ) when a far more obvious reason may be rendered of it, viz. that they did not so much render, as paraphrase the Hebrew, and so set [ receiving instruction or discipline ] as that comprehends both Obedience and Faith, (the first of the neighbouring Princes to David, and both of all sincere Christians to Christ) as the most intelligible way of circumlocution to interpret kissing the son.
V. 12. Perish from the way] The [ m.] phrase 〈 in non-Latin alphabet 〉 may here deserve to be considered. The affinity with 〈 in non-Latin alphabet 〉 the way of the wicked shall perish, Psal. 1.6. may suggest this figurative but literal rendering of it, Ye shall perish the way, i. e. your way shall perish, all you have shall be utterly destroyed. Such a kind of construction we have Isa. 1.30. Ye shall be as an oak 〈 in non-Latin alphabet 〉 falling the leaf, i. e. whose leaf falleth. The Chaldee exactly follow the Hebrew, and read 〈 in non-Latin alphabet 〉 which the Latin renders, & amittatis viam, and ye lose the way; so 〈 in non-Latin alphabet 〉 is primarily used of losing anything, and so saith Castellio, & perdatis res vestras, and ye lose all you have. And thus, being spoken of enemies assaulting David, the phrase may be used, for being routed, dissipated, scattered, which is the destruction, and bringing to naught of an Army; as Act. v. 36. 〈 in non-Latin alphabet 〉 , being dissolved and brought to nothing are put together, & v. 37, 〈 in non-Latin alphabet 〉 , the Generals being destroyed, and his Army being scattered. But the Syriac interpose the preposition 〈 in non-Latin alphabet 〉 from, and so read it, as we do, perish from the way, herein according with the Lxxii. 〈 in non-Latin alphabet 〉 be destroyed from or out of the way, or as 〈 in non-Latin alphabet 〉 signifies tolli, being taken out of the way i. e. perishing; and sure 'tis nothing extraordinary for the preposition, in Hebrew poesie, to be understood, when 'tis omitted, and therefore this our vulgar rendering may be adhered to, and preferred before the former, though the sense be the same in all the ways of rendering. Of this phrase Abu Walid in his Dictionary, and R. Tanchum on Josh. 1. take up an interpretation, different from others, by rendering 〈 in non-Latin alphabet 〉 (in the notion of the Chaldee verb 〈 in non-Latin alphabet 〉 calcavit) calcatio, conculcatio, treading on, or treading under feet, to this sense, lest you perish by treading on, or being troaden under his feet. The 〈 in non-Latin alphabet 〉 that follows, is by the Lxxii. rendered 〈 in non-Latin alphabet 〉 , quickly, suddenly, and so is used in other places, particularly Psal. Lxxxi. 14. I should 〈 in non-Latin alphabet 〉 soon have destroyed their enemies. —
[ n.] V. 12. Put their trust] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 literally signifies betaking, applying ones self to any, as to a refuge, or place of strength and safety, seeking protection from any, and accordingly trusting, confiding, or hoping in any. The former doth here most fitly agree to the Historical sense, as it respects David, the son which is to be kissed, in the beginning of the verse; for that is it to which the neighbouring Princes are advised, viz. to apply themselves to him by presents, to desire protection from him, and enter league with him. And so also it belongs commodiously to Christ, to whom they must betake themselves as to a refuge, when the desolation breaks in upon the Jews: The Christians that do so, are the only persons that escape, by flying out of Jerusalem to the Mountains, as Christ forewarned them; And so in the sacking, and taking of Heathen Rome, by Alaricus and his Gothish army, they only escaped, which fled to the Basilicae, i. e. to Christ, that was worshipped there. Yet may it in this mystical sense be taken in the greatest latitude, Christ being the only fit and proper object of our trust and hope, though David was not. One thing more deserves here to be taken notice of, the style, or manner of expression, If his wrath be kindled 〈 in non-Latin alphabet 〉 suddenly, Blessed are all they, i. e. in prophetic dialect, ye shall certainly be destroyed. So Rev. xiv. 13. Blessed are the dead— for they rest from their labors —] is but a way to express the dismal judgments, that were then falling upon the earth, as it follows v. 14. 15. So Mat. xxiii. 39. Ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord, i. e. till I come in a direful manner, to take vengeance of you. And many other passages of Prophetick Scripture there are in the like or the same dialect.
The Third Psalm.
A Psalm of David when he fled from Absalom his Son.
[Paraphrase.] This third Psalm was composed by David in remembrance of that sad time wherein his own Son, having by subtlety withdrawn the hearts of Israel from him, ii Sam. xv. 6. and broken out into open rebellion, v. 12. he was fain to fly from Jerusalem, v. 14. toward the wilderness, v. 23. and went up by the ascent of Mount Olivet weeping, and his head covered (a sign of mourning) and barefoot, v. 30. then probably pouring out his soul to God in such a manner of sadness, and yet trust and dependence on him, as was afterwards metrically deciphered in this Psalm, and appointed to be sung solemnly, to perpetuate the memory of this his forlorn condition, not to set out his wars or victories (as other Kings are wont to have their triumphs described, and songs of victory composed) but his fears and flight only. And this is also in some degree typical of our Savior's sadness and agony, and prayer in the garden, Joh. xviii. 1. which is all one with Gethsemane, Mat. xxvi. 36. Mar. xiv. 32. and that on Mount Olivet, Luk. xxii. 39, 41. the very same mount, to which David went up, when he poured out the substance of this prayer.
1. Lord, how are they increased that a trouble me? many are they that rise up against me.
O Lord that hast placed me quietly in the throne, and subdued all my foreign assailants, Psal. ii. 8. now my perfidious Son hath stolen away the people's hearts from me, and being up in arms, ii Sam. xv. his forces daily increase, and grow very numerous.
2. Many there be that say of my soul, There is no help for him in God, Selah.
His numbers are so great, and mine so small, that they that behold my condition give me for lost, thinking that God himself either is not able, or willing to restore me to my Kingdom again.
3. But thou O Lord art a shield for me, my glory, and the lifter up of mine head.
But thou art an Omnipotent God, & hast engaged thyself for my support, abundantly able to guard me from all dangers, to rescue and exalt me in this my seeming forlorn condition, and to restore me in thy good time to my throne again: and this thou hast by thy promise assured me that thou wilt do. In thee therefore is my trust, and my cheerful, steady, unshaken confidence.
4. I cried unto the Lord with my voice, and he heard me out of his holy hill.
Whensoever I have yet been in any distress, my addresses have been constant unto the Lord, and my prayers fervently sent up to him. And out of heaven, in an eminent manner, hath he relieved me, interposing his gracious hand, and peculiar presence, such as is mystically exhibited in the Ark, which is placed in Zion, God's mount, so called, or his holy place, Psal. 2.6.
5. I laid me down, and slept, I awaked, for the Lord sustained me.
Whether I slept or waked, I had no reason to doubt or fear, for his sacred aid and protection was ever over me, effectual to my safety. (Of a mystical sense here applied to Christ's resurrection, See August. de Civitate Dei, lib. xvii. cap. 18.)
6. I will not be afraid of ten thousands of people that have set themselves against me round about.
The many experiments of this Heavenly guard are ground of all courage and assurance to me, that how great soever the number already is, or ever shall advance to, how industrious and diligent soever they are in their pursuits, how close soever they may besiege and encompass me, thou wilt yet secure and deliver me out of their hands.
7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon the cheek-bone, thou hast broken the teeth of the ungodly.
O let thy power interpose and cheek and overrule their power, let thy fatherly mercy and fidelity, so often experimented by me, in the persecutions of Saul, and assaults of the Philistines, &c. work this farther deliverance for me: For thus thou hast hitherto dealt with all my assailants, thou hast returned them with loss and shame, their strongest forces, and keenest designs have been constantly discomfited by thee.
8. Salvation belongeth unto the Lord, thy blessing is upon thy people.
All deliverance proceeds and cometh out from thee O Lord; thou art the author of every good thing to those that cleave fast to thee in faithful persevering obedience and dependence on thee.
Annotations on Psal. III.
A Psalm] The word 〈 in non-Latin alphabet 〉 here used of this and many other Psalms, cometh from 〈 in non-Latin alphabet 〉 that signifieth cutting off, and metaphorically singing, either with the voice, or instruments, or both. Psalmi dicuntur qui cantantur ad Psalterium quo usus David, i. Chro. xv. saith S. Augustine: By this name are called those that are sung to the Psaltery, which David used, i. Chr. xv. Of the rendering it 〈 in non-Latin alphabet 〉 Psalm, and its difference from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 hymns and songs, see Annotat. on Eph. v. 3. But it seems not here to be taken in any narrow strict notion, but to be a word of a very comprehensive latitude, neither appropriated to any part of composition or species of Music. For indeed 〈 in non-Latin alphabet 〉 in Syriac and Arabic is generally used for Music (and so also for feasting and dancing at which music was used) and the 〈 in non-Latin alphabet 〉 minstrels, Mat. ix. 23. are by the Syriac styled 〈 in non-Latin alphabet 〉 and so 〈 in non-Latin alphabet 〉 is a musical instrument, and all the sorts of them, (and not only the Psaltery) which are carefully reckoned up, Dan. iii. 5. are there contained under that style, 〈 in non-Latin alphabet 〉 instruments of music. And so the Talmudists, though they distinguish exactly betwixt instrumental and vocal Music, yet make 〈 in non-Latin alphabet 〉 the genericall name to both of them, 〈 in non-Latin alphabet 〉 vocal or oral Music, and 〈 in non-Latin alphabet 〉 instrumental music. Proportionably the Arabic and Syriac inscribe all the Psalms through the Book by this style. And the Chaldee render it by 〈 in non-Latin alphabet 〉 a general comprehensive word, used for singing, lauding, praising, without any relation to either the composition or Music. Now in this Book of Psalms there is this variety: sometimes 〈 in non-Latin alphabet 〉 is used alone, as here, and in many other places; sometimes 〈 in non-Latin alphabet 〉 song or canticle is added to it, as Psal. xxx.i. and in seven others; sometimes it hath 〈 in non-Latin alphabet 〉 song going before it, as Ps. xlviii. 1. and in four more. And of these several complications S. Hilary in his Prologue on the Psalms hath thus expressed his sense, Psalmus est cum cessante voice pulsus tantum organi. — 1. A Psalm is, when the voice ceasing, the sound only of the Instrument is heard. 2. A Canticle is, when the quire of Singers using their liberty, and not observing the Instrument, sing with loud voices. 3. A Canticle of Psalm, when the Instrument going before, the voice of the Choir follows to the same tune. And 4. A Psalm of Canticle, when the quire of voices going foremost, the Instruments follow and observe them. And answerable to these four kinds of music, are, saith he, the Titles of the Psalms. And this interpretation is mentioned by S. Augustine on Psal. lxvii. with an [ acutioribus & ociosioribus relinquimus, We leave it to those that are more acute and have more leisure, and nescio utrum possit ista differentia demonstrari, I know not whether this difference can be demonstrated ] It is therefore more probable, that as 〈 in non-Latin alphabet 〉 was resolved to be taken in the wider and more comprehensive sense, so may 〈 in non-Latin alphabet 〉 also; and without this niceness of critical or curious observation, all these four words and phrases, Psalm, and Canticle, Psalm of Canticle,