Paraphrase Upon the Books of the Psalms

Annotations on Psalm XCIV.

[ a.] V. 10. He that chastiseth] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to instruct and institute, (as well as to correct ) is in all reason so to be understood and rendered here, he that instructs 〈 in non-Latin alphabet 〉 the nations, all the people in the world. The Lxxii. duly render it 〈 in non-Latin alphabet 〉 , he that instructs the nations; but the Chaldee more fully 〈 in non-Latin alphabet 〉 — he that gives the law to his people. This is here said of God, as in the end of the verse to the same sense 〈 in non-Latin alphabet 〉 he that teacheth Adam or man (all the men in the world) knowledge: the first man, saith the Chaldee, referring to those precepts which were given in the creation, called the precepts of the sons of Adam (as after of Noah. ) Now these two being the attributes of God (as well as that of planting and forming the eye and ear in the creation, and ever since in procreation v. 9.) that which is in the midst, 〈 in non-Latin alphabet 〉 shall not he rebuke or punish? from 〈 in non-Latin alphabet 〉 increpavit, corripuit ) must in all reason belong 〈 in non-Latin alphabet 〉 to both those, and to that purpose be best rendered in the end, after both, He that instructeth — and he that teacheth — shall not he rebuke or punish? Is it possible, saith the Chaldee, that God shall have given law, 〈 in non-Latin alphabet 〉 and when they have sinned, shall they not be rebuked or punished? what is added by the English translation in the end of the verse, shall not he know? is not in the Hebrew, but was added as a supply to a supposed Ellipsis. But the right rendering of the verse hath no need of that aid, the sense is much more perspicuous without it.

[ b.] V. 11. Vanity] From 〈 in non-Latin alphabet 〉 which first signifies to vanish or come to naught, (Jer. ii. 5. they walked after 〈 in non-Latin alphabet 〉 vanity, 〈 in non-Latin alphabet 〉 and vanished, or came to naught) is 〈 in non-Latin alphabet 〉 here; and if in that notion, then it must signify vanishing, transient, that soon comes to nothing: and so the Syriac renders it, 〈 in non-Latin alphabet 〉 a vapor, (as they do Ja. iv. 14. where our life is called a vapor ) and thus we have it Ps. cxliv. 4. man is like 〈 in non-Latin alphabet 〉 to a vanishing transitory thing, for as it follows, his days are as a shadow that passeth away. But there is another notion of 〈 in non-Latin alphabet 〉 , by metaphor lightly varied from hence, for stultescere growing foolish; so Ps. Lxii. 11. it is best rendered from the Hebrew, trust not in oppression and rapine, 〈 in non-Latin alphabet 〉 become not vain, i. e. fools, to signify that those that so trust, that depend on unlawful means for the enriching themselves, will certainly be deceived, find this the most perfect folly in the event. And this of folly being that by which the Atheist is most frequently expressed in Scripture, will be most agreeable to this place, where the Atheists cogitations are described, v. 7. confident of God's not seeing, not regarding; which thoughts of his, as they are Atheistical, and so false, and so foolish in one sense, as folly is ignorance, so are they most impudent, (which is practical, and the greatest folly ) will never secure his wicked actions of impunity, but on the contrary will betray him to all the ruin in the world. And to this sense it is, that verse 8. we find in the like style, Understand, O ye brutish; and ye fools, when will ye be wise? and so this is the adequate notion of the word here.

V. 13. Untill] The rendering of [ c.] 〈 in non-Latin alphabet 〉 until, in this place, may much disturb the sense, and make it believed that the rest 〈 in non-Latin alphabet 〉 from the evil days, i. e. from persecution (see Eph. v. 16.) which God gives to good men, is to continue till the pit be digged up for the ungodly, i. e. till the measure of their sins be filled up, and so destruction be ready for them: whereas the contrary to this is evident, that either the destruction of the wicked is first, and the quiet and rest of the good, (oppressed by them) a natural effect of that, and so subsequent to it; or that both of them are of the same date, at once tribulation to them that trouble you, and to you who are troubled, rest, 2 Thess. i. 6, 7. And this is evidently the meaning of it here, and so will be discerned, if only the 〈 in non-Latin alphabet 〉 be rendered dum, whilst, (as it is elsewhere used, Jon. iv. 2. 〈 in non-Latin alphabet 〉 whilst I was, Job i. 16. 〈 in non-Latin alphabet 〉 whilst he was speaking ) for then thus it will run very fitly, That thou mayst give him rest — whilst the pit is digged —

V. 15. Unto righteousness] The [ d.] notion of 〈 in non-Latin alphabet 〉 righteousness for charity and mercy hath oft been observed; only the Emphasis of the preposition 〈 in non-Latin alphabet 〉 unto here offers it self to consideration, which will best be expressed by even unto, as when Gen. xiv. 23. we read, from a thread 〈 in non-Latin alphabet 〉 even to a shoe latchet, and Gen. vii. 23. Every living substance was destroyed from man to beast, to creeping things, 〈 in non-Latin alphabet 〉 & usque ad saith the Interlinear, and even to the souls of heaven (which were in least danger to be destroyed with water.) And thus here it seems to import, that the present rigor of their enemies shall by God's judging, or taking their part, not only be removed, but be even converted into the greatest mercies. Thus in every revolution of state it is ordinary, none are so likely to escape and be favored by the conquerer, as they that were oppressed by the former government. And so was it to the Jews of the Captivity (of whom the learned Jews understand this Psalm) when the Persian executes judgment on the Babylonian, when the sacrilegious drunken. Tyrant is taken in his city, as in a pit or snare, v. 13. the Jews then are no losers by their former oppressions, but receive preferments in the commonwealth, Dan. vi. 5. and license to return to their own country. And the same observation held both in the destruction of the Jewish and Heathen enemies of Christ, the Christians were not only freed from their persecutions, but became most flourishing. And this is the full importance of judgments returning even to righteousness; God not only pleading their cause and delivering them (which is meant by judgment ) but even converting their former sufferings into their greatest advantages. To this is added 〈 in non-Latin alphabet 〉 and after it all the pure in heart. What 〈 in non-Latin alphabet 〉 signifies, may be learned from Judge. v. 14. 〈 in non-Latin alphabet 〉 after thee Benjamin, i. e. saith the Chaldee, Saul the son of Benjamin succeeded Joshua, noted before by Ephraim. And so after this all the upright in heart, i. e. to this shall immediately succeed the flourishing prosperous condition of all pious men: 〈 in non-Latin alphabet 〉 they shall be redeemed, saith the Chaldee; but it is somewhat more, they shall return to a flourishing condition; and so this very fitly agrees to what went before, and is as the proof of it. The severity of their enemies is turned into mercy, and then follows the prosperity of all pious men.

V. 19. Delight] 〈 in non-Latin alphabet 〉 , from [ e.] 〈 in non-Latin alphabet 〉 to look upon with delight, is in Piel doubled, and used for looking kindly and lovingly, embracing, and making much of, doing anything that is grateful to another. So the Chaldee understood it, rendering it 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to make much of: so they use the word Prov. xxix. 21. for that which we render, delicately bringeth up. And hence it is that the Lxxii. render it here 〈 in non-Latin alphabet 〉 , have loved, i. e. behaved themselves in a loving manner, so as they which love are wont to do. Isa. xi. 8. it is used for playing or sporting, dealing friendly and with confidence with any; and Isa. Lxvi. 12. for being dandled on the knees like a child by the nurse or parent: and by analogy with all these, being here applied to God's consolations, it will most significantly be rendered, have cherished, or refreshit, caressed, or gratified my soul.

Annotations on Psalm XCV.

[ a.] V. 7. His pasture] When the Psalmist useth these two phrases together, 〈 in non-Latin alphabet 〉 people of his pasture, and 〈 in non-Latin alphabet 〉 sheep or cattle of his hand, 'tis obvious to discern the seeming impropriety, and withal to cure it, by interchanging the adjuncts, and annexing the hand to the people, and the pasture to the sheep. But it is more reasonable to fetch the explication from the different significations of 〈 in non-Latin alphabet 〉 , as for feeding, so for governing, equally appliable to men and cattle, from whence it is but analogy, that 〈 in non-Latin alphabet 〉 which signifies a pasture, where cattle are fed, should also signify dominion or kingdom, or any kind of 〈 in non-Latin alphabet 〉 , wherein a people are governed. And then the other part, the sheep of his hand, will be a fit, though figurative expression, the shepherd that feeds, and rules, and leads the sheep, doing it by his hand, which manageth the rod and staff. Ps. xxiii. 4. by which they are administered. The Jewish Arab reads, the people of his feeding, or flock, and the sheep of his guidance.

Ibid. If] 〈 in non-Latin alphabet 〉 , which is here [ b.] rendered If, is elsewhere oft used for an optative sign, and expression of a wish. So Luk. xix. 42. 〈 in non-Latin alphabet 〉 , If thou knewest, for, O that thou knewest; and Luk. xxii. 42. 〈 in non-Latin alphabet 〉 , If thou wilt, for, O that thou wouldest remove this cup from me. So Exod. xxxii. 32. 〈 in non-Latin alphabet 〉 , If thou wilt, for, O that thou wouldest forgive them. And if so it be here, then the rendering must be, 〈 in non-Latin alphabet 〉 &c. O that today you would hear his voice, live obedient to him, as people to a Ruler, or sheep to a Pastor. And this may be thought needful to the making the sense complete in this verse, which otherwise is thought to hang (though not so fitly) on the eighth verse, and not to be finished without it. But it may be considered also, whether this verse be not more complete in it self, by rendering 〈 in non-Latin alphabet 〉 if, thus, Let us worship, and bow down, and kneel before the Lord our maker; For he is our God, and we are the people of his pasture, and sheep of his hand, if ye will hear his voice today, (or, as the Jewish Arab reads, sheep of his hand, or guidance today, i. e. speedily, if ye will hear his voice, perform obedience to him) setting the words in form of a conditionate promise, thereby to enforce the performance of the condition on our part. The condition to the performance of which they are exhorted v. 6. is paying God the worship and lowly obedience due to him; and the promise secured to them on this performance, that he will be their God, and they his people of his pasture, &c. i. e. that God will take the same care of them that a shepherd of his sheep, preserve them from all enemies, Midianites, Philistines, Canaanites &c. and that though for their rebellions and disobediences against God, they had hitherto been oft disturbed, and not long since the Ark taken by their heathen enemies, yet if now, today, they shall at length hear God's voice, and perform this obedience sincerely, they shall also be secured, that their enemies should no more disturb them, their Ark should no more be captive, but enjoy a rest v. 11. with them forever in Jerusalem. That to this of Jerusalem, the rest spoken of by David referred, as well as to the land of Canaan, in Moses 's time, is the observation of Rab. Solomon, 〈 in non-Latin alphabet 〉 to the land of Israel, and also Jerusalem, which is called a rest, as 'tis said, This is my rest forever, here will I dwell. And so their enjoying this rest of God's, these privileges of the Ark and God's presence among them, was the completion of the promise on God's part, that he would be their God, and they his people, &c. And according to this sense of this verse, the Apostles discourse seemeth to be framed, Heb. iv. 6, 7. thus, seeing they to whom it was first preached entered not in because of unbelief: Again he limiteth a certain day, saying, To day &c. i. e. notwithstanding all former rebellions, if you will now come in, the promised rest shall be made good to you. Which the Apostle there applies to the Hebrews, under the preaching of the Gospel; not as if it had no completion in David's time, by the carrying up the Ark to Jerusalem, and God's resting, and their worshiping him there; but because beyond that, the Psalm had a farther completion in the Messias, (as the Jews themselves, Rab. Kimchi and others confess,) in whom God did much more eminently dwell, then he ever did in the Ark, or Temple at Jerusalem. From whence therefore the Apostle concludes, that there then remained a rest to the people of God, the persecuted Christians, and to all unbelieving Jews, upon condition, if they shall hearken to the voice of God in the preaching of the Gospel. For then notwithstanding all their misbehaviours continued in till that time (of his writing to them that warning) they should yet be God's people, and enjoy the glorious promises of peace and happiness under the Messiah. In which words, today if, a farther offer of grace and pardon is made to those Jews, on condition of timely reformation. And so elsewhere, according to these grounds, the Apostle saith, 'twas necessary that the Gospel should first be preached to the Jews, but they then again refusing, it was to depart from them, and be promulgated to the Gentiles, who, in the scheme here used in this verse, are called by Christ other sheep, Jo. x. 16. which are not of this fold, taken in by God into his Church upon their hearing his voice, when the Jews, who, if they would have heard at that time, had still continued his sheep, were cast out, and given over, as lost sheep, for their not hearing.

Annotations on Psalm XCVI.

[ a.] V. 5. Idols] From 〈 in non-Latin alphabet 〉 not, is 〈 in non-Latin alphabet 〉 a thing of nothing, that which profits not: Job xiii. 4. 〈 in non-Latin alphabet 〉 Physicians that profit not, are not esteemable, are not able to cure or help. So a false vision or prophecy, not fit to be heeded, or depended on, is called 〈 in non-Latin alphabet 〉 a nothing, Jer. xiv. 14. and a shepherd that leaveth the flock, that instead of visiting, healing, feeding, devoureth and teareth the flock in pieces, Zach. xi. 16. is called a pastor 〈 in non-Latin alphabet 〉 of nothing. From this notion, is the word used of the false God's of the heathens, which Hesth. xiv. 11. are styled 〈 in non-Latin alphabet 〉 , things that are not, and of which therefore the Apostle pronounceth that an Idol is nothing 1 Cor. viii. 4. Not simply nothing, for that Physician was not nothing, nor that vision, nor that shepherd, but, as the context there inclines to interpret, we know an Idol is nothing in the world, and that there is no other God but one; that the Idol-God is 〈 in non-Latin alphabet 〉 not a God, there being in the whole world but one such, the Creator and first cause of all other 〈 in non-Latin alphabet 〉 those that are called God's; and again that the Idol-God's are not able to profit, to preserve or defend their worshippers. So Deut. xxxii. 16. they provoked me to jealousy 〈 in non-Latin alphabet 〉 with that which was not God, and Jer. ii. 9. they walked after 〈 in non-Latin alphabet 〉 those that profit not; where the notion of the heathen God's is, that they are not God's, and that they profit not. In which respect they are Esth. xiv. 10. called 〈 in non-Latin alphabet 〉 vain things, and iii. Mac. both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , empty and vain. And so here, when the God's of the heathen are said to be 〈 in non-Latin alphabet 〉 , the meaning is clear, they are not God's, but creatures of God's making; for be they the Angels of heaven, or the souls of eminent men, supposed to be assumed thither, or the Sun, Moon, and Stars, it is the Lord that made the heavens (as here it follows) and consequently all that is comprehended in them; and being creatures they are not able to profit their worshippers. 'It is here observable with what variety the ancient interpreters in this place have expressed this word. The Syriac have 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 vain or empty) the vain things, as 〈 in non-Latin alphabet 〉 in Hester and iii. Mac. The Chaldee have 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to err, and to fornicate, either as a wandering from the true to false God's, or else as the worships of them had all manner of filthiness joined with them. The Jewish Arab reads Idols. Abu Walid, as he puts the ordinary interpretation of the name, as denoting things of no possibility, and vain, so he commends another respect to be had in the understanding of it, according to the use in the Arabic of the word 〈 in non-Latin alphabet 〉 , in the notion of grief and dolour, as things bringing and causing grief, and so may be compared with that other name given to an Idol, 〈 in non-Latin alphabet 〉 from trouble or molestation. But the Lxxii. and Latin have 〈 in non-Latin alphabet 〉 daemonia, which elsewhere they use also, Isa. Lxv. 11. for Fortune (so the Jews expound Gad there) Isa. xxxiv. 14. for 〈 in non-Latin alphabet 〉 the wild beasts of the desert, Satyrs, &c. Deut. xxxii. 17. and Psal. cv. 35. Psal. xc. 6. for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 the destroyer or evil Angel, as again Tob. iii. 8. vi. 17. viii. 2. and Isa. xiii. 21. for 〈 in non-Latin alphabet 〉 the Satyr again, and Bar. iv. 7, 35. for the false God's promiscuously, as they are there v. 7. opposed to the one true God. By all which it appears that the 〈 in non-Latin alphabet 〉 in the Lxxii. and the Hellenists signify neither evil spirits (or devils ) alone, as it is vulgarly thought, nor peculiarly the souls of men departed (as others conceive of the word) but more comprehensively all sorts of false heathen God's, as they are opposed to the true God, whatsoever creatures have by the errors of men been deified and worshipped, in the notion wherein Plato uses 〈 in non-Latin alphabet 〉 God's in the plural, when, in Timaeo, he saith that the supreme God, the parent of all things, created all the rest of the God's. See Augustine de Civit. Dei l. ix. c. 23. Of the original of this creature-worship, as far as it concerns the stars of heaven, Maimonides hath spoken at large, l. 1. de Idololat. and in opposition to those 〈 in non-Latin alphabet 〉 no God's, it is here literally to be understood, the Lord made the heavens; these visible spheres which they so admire and adore as God's, the one God of the Jews did make. As for that of deified men, Istiaeus Milesius hath as clearly deduced the story of it (see Euseb. Chron. l. 1.) that of the line of Japheth came Zerug, 〈 in non-Latin alphabet 〉 — who first began the Graecian or heathen worship; for, saith he, Zerug and they that were with him did with statues of pillars honor those which had anciently been warriors or Captains, or that did any virtuous or valiant act in their lives worth the commemorating, and worshpiped and sacrificed to them as God's. After them others arising, and not knowing their predecessors intention, viz. that they honored them as their ancestors and inventors of good things with memorials only, they worshipped them as God's of heaven, and sacrificed to them. And this was their form of making God's of them. After their deaths they put their names in the books of their Priests, and solemnized a feast to them at a set time, saying that their souls were gone to the fortunate Islands, &c. In this relation thus set down in those fragments set out by Scaliger, there is certainly a foul mistake, an 〈 in non-Latin alphabet 〉 not left out. For when of the first institutors it is here said, that they honored those Heroes 〈 in non-Latin alphabet 〉 with memorials only, how can it be imagined that in the relation of that very passage foregoing, Istiaeus should say, 〈 in non-Latin alphabet 〉 , they adored them as God's and worshipped them? It must therefore of necessity be thus read, that Zerug— did with statues of pillars honor their Captains — 〈 in non-Latin alphabet 〉 , and did not worship them as God's, or sacrifice to them, as others arising afterward did. And of these again it is as clear, that these deified men, who were supposed to be assumed to heaven, and were no doubt many of them truly gone thither in their souls, were yet but 〈 in non-Latin alphabet 〉 not God's, but creatures of that one supreme Jehovah, who 〈 in non-Latin alphabet 〉 made the heavens, and those most eminent saints that dwelt there. And this seems to be the fullest importance of this verse.

V. 7. And strength] As (from 〈 in non-Latin alphabet 〉 [ b.] fortis fuit ) is 〈 in non-Latin alphabet 〉 strength; so doth the same word signify what the Greeks call 〈 in non-Latin alphabet 〉 power, dominion, empire. In the notion of strength or robur it may probably be used v. 6. where as beauty, so strength is said to be in his Sanctuary; beauty in respect of the glory of the divine presence, by the guard of Angels that attend there, and strength in respect of the assistance that is by God provided and furnished there to all that seek it by prayer. But the latter notion is fitter for this place, where it is joined with glory and attributed to God; and so 1 Pet. v. 11. which seems to be taken from hence, it is 〈 in non-Latin alphabet 〉 to him be glory and dominion; and the Arabic there read 〈 in non-Latin alphabet 〉 , a light variation from the 〈 in non-Latin alphabet 〉 here: and from hence God's title of 〈 in non-Latin alphabet 〉 is best rendered (not almighty, or he that hath all strength, but) he that hath the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 dominion or empire over all. And thus in the Doxology annexed to the Lord's prayer, Kingdom as well as power is joined with glory, when they are attributed to God. And to this accord the Lxxii. which here render it 〈 in non-Latin alphabet 〉 honor, or dignity, referring to the royal power, to which that dignity belongs. And so their giving him the power or empire here, is agreeable to the proclaiming v. 10. that the Lord reigneth.

V. 10. Lord reigneth] That the [ c.] Lord in this place is the Messias, is the resolution generally of the ancients, both Jews and Christians. Of the Jews, R. Solomon affirms this is spoken of the days of the Messiah, and gives it for a rule, that wheresoever 'tis said 〈 in non-Latin alphabet 〉 a new song, 'tis meant of the future age, (and thus indeed Rev. v. 9. & xiv. 3. the new songs are sung unto Christ ) And R. Gaon renders the reason, because then there shall be a new heaven and new earth. Kimchi also saith the Psalm concerns the days of the Messias. And to this 〈 in non-Latin alphabet 〉 v. 2. hath a great propriety, having a particular notion of good tidings, or Gospel, and is duly rendered by the Lxxii. 〈 in non-Latin alphabet 〉 Evangelize, or as a piece of Gospel preach, declare his salvation; 〈 in non-Latin alphabet 〉 his redemption, saith the Chaldee. Of the Christians see Justin Martyr in his Dialogue with Trypho the Jew p. 298. &c. And the Psalm being (as appears 1 Chr. xvi. 23.) first composed on occasion of the bringing of the Ark to Zion (though afterward lightly changed and fitted, if we believe the Greek title of it, to the rebuilding of the Temple after the captivity, 〈 in non-Latin alphabet 〉 ) may thus fitly be understood in its prophetical extent to embrace Christ's ascending to heaven in his human nature: By his assumption of humanity he did truly dwell among us, and that much more eminently than ever he did in the Ark or Sanctuary; and the carrying of this to heaven was answerable to the bringing up the Ark, and placing it solemnly in Zion. Now to this exaltation of his, the Cross was the forerunner, and ceremony, as it were, of his inauguration, his Kingly office commencing at his resurrection from the grave, to which the Cross conveyed him, 〈 in non-Latin alphabet 〉 , God after his death upon the Cross having given him the Kingdom of all the Earth, saith Justin p. 300. A. This is the meaning of the words, and of that ancient Scholion which S. Augustine on the Psalms, and Arnobius and others after him, and (of the most ancient) Justin Martyr, and Tertullian recite, as from this place, 〈 in non-Latin alphabet 〉 , The Lord hath reigned from the wood or tree, i. e. from the Cross. That these words 〈 in non-Latin alphabet 〉 from the wood, or Cross, were once in the text, and by the Jews taken out from thence, though it have the authority of Justin, and be eagerly defended by Lindanus, hath no degree of probability in it. The very Lxxii. (which alone are concerned in the charge) in the copies which have come down to us, have it not, nor the vulgar Latin, nor yet the Arabic, nor Ethiopic, which all follow the Lxxii. no nor the version of S. Jerome, much less the Chaldee or Syriac, from all which it cannot with any show of reason be pretended that the Jews have rased or stolen it out; (for how was it possible for them to corrupt the Greek Bible throughout the world, many of which were in the hands and libraries of heathens?) or that the universal Church, which for many hundred years hath allowed of, and confirmed the Original Copies, and all these translations, hath join'd with the Jews in their sacrilege, and opposition to Christianity, and that after it had received warning from so great a person as Justine was. Many other evidences are produced to this purpose by our learned Country-man Nicholas Fuller, Miscell. l. iii. c. 13. and his conclusion is unquestionable, that it was but a Scholion of some of the ancients written in the margent of his book, (as the result of his observation of the Kingdom of Christ, discernible in this prophecy) which after by some unskillful scribe was inserted in the text, and so perhaps in more then one, found by Justin, and by his writings communicated to others, who examined not the truth by the Hebrew text, or more ancient copies of the Lxxii. Meanwhile by this gloss, and the reception of it with Justin, and Tertullian, and Augustine, &c. it competently appears to have been the opinion of the first Christians, those before as well as after Justin, that these words the Lord reigneth, and so this Psalm, belonged to the resurrection of Christ, and the regal power wherein that installed him (and accordingly it was used in the Eastern service) and this Kingdom of his set up here in this world, in converting both Jews and heathens, and bringing them into the Church. This is the ground of the style wherein the verse begins, and this his Kingdom is mentioned, Say among the heathen that the Lord reigneth; as before v. 6. that all the God's of the heathens are Idols or no God's, but 'tis God that made the heavens, i. e. that this God, that made the heavens, should cast out all the heathen God's out of their temples, and set up his spiritual Kingdom in its stead, throughout the heathen world, which is the interpretation of his coming to judge the earth, v. 12. thus exercising his regal power, to which he was inaugurated, in destroying idolatry through the world. From this and the like predictions it was, that as Tacitus Hist. l. v. c. xiii. Suetonius. in Vespas. c. iv. and Josephus de Bell. Judaic. l. v. c. xii. tell us, there was an universal belief and rumor scattered through the East, before the reign of Vespasian (soon after the resurrection of Christ ) that a King should come thence and reign over the whole world; which the heathen ignorantly applied to Vespasian, but was thus verified in Christ; not in his birth, but in this spiritual exercise of his regality, partly in converting Jews and Gentiles to the faith, and partly in destroying their worship, the Mosaical rites, together with the Temple on one side, and the heathen Temples and Oracles on the other side.

V. 11. The heavens] The heavens, [ d.] and earth, and sea, and fields, and trees, are here put together (after the scripture-style, which useth by the enumeration of parts, to signify the whole) to denote the whole inferior world, which (interpreting the heavens of the aiery regions) is made up of these, see note on 2 Pet. iii. e. Then for that phrase, the whole world, that in the sacred dialect also, as 〈 in non-Latin alphabet 〉 , every creature, signifies the whole heathen world, see note on Mar. xvi. b. and Rom. viii. d. and so these two v. 11. and 12, 13. are but a poetical expression of the great causes of joy that this Kingdom of Christ, (expressed by the Lord 's reigning, v. 10. and coming to judge the world v. 13.) which should be spiritually erected among them, should bring to the heathen world.

Annotations on Psalm XCVII.

[ a.] V. 2. Habitation of his throne] From 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 prepared, fitted, confirmed, is 〈 in non-Latin alphabet 〉 here, used for a place, seat, but especially a basis whereon anything is set: from whence the Lxxii. had their 〈 in non-Latin alphabet 〉 (the very Hebrew 〈 in non-Latin alphabet 〉 ) for basis, 1 King. vii. 27. The Chaldee here reteins the Original 〈 in non-Latin alphabet 〉 , but the Lxxii. from the notion of the verb for fitting, read 〈 in non-Latin alphabet 〉 the setting right of his throne; the Syriac by way of paraphrase, by equity and judgment 〈 in non-Latin alphabet 〉 thy throne is confirmed: all which concur to the notion of basis and foundation, which is the thing which gives the rectitude first, and then the stability, to the chair or throne that is set on it. And so that is without question the right, intelligible rendering of the phrase, Righteousness and judgment are the (not habitation, but) basis of his throne, i. e. his sentences, decrees, judicatures are all built upon righteousness and judgment, as a throne is built and established on a foundation. The Jewish Arab renders it 〈 in non-Latin alphabet 〉 the condition, state, or manner.

V. 7. God's] That 〈 in non-Latin alphabet 〉 sometimes signifies Angels hath been [ b.] formerly noted. And that in this place it doth so, and not as it doth afterward v. 9. and Psal. xcvi. 4, 5. the God's of the Gentiles, the Idol false God's, or as here the Chaldee understand it, 〈 in non-Latin alphabet 〉 all the nations that serve Idols, is manifest not only by the Lxxii. that render it 〈 in non-Latin alphabet 〉 his Angels, and the Syriac 〈 in non-Latin alphabet 〉 to the same sense, and so the Latin &c. but especially by the Apostle Heb. i. 6. where speaking expressly of Christ's preeminence above Angels, and bringing testimonies of it out of Scripture, he adds that 〈 in non-Latin alphabet 〉 , when it, i. e. the Scripture, would introduce the first born, i. e. the Messias, into the world, i. e. that superior world called 〈 in non-Latin alphabet 〉 the world to come c. 11. 5. 〈 in non-Latin alphabet 〉 , it saith, 〈 in non-Latin alphabet 〉 , and let all the Angels of God worship him. Which words being evidently taken from the Lxxii. in this place, as they convince 〈 in non-Latin alphabet 〉 here to signify Angels, so they are a key to admit us into the full importance of this whole Psalm, that it is the introducing the Messias into heaven, a description of Christ's middle coming, so frequently styled in the New Testament 〈 in non-Latin alphabet 〉 the coming or presence (as here v. 5.) of the Son of man, and the kingdom of God, and of heaven, viz. his ascent thither, and so entering on his regal power v. 1. which he was to exercise there. To which therefore are annexed the effects thereof on those that would not permit or allow him to reign over them, destroying the obstinate rebels, both Jews and Gentiles, and giving all cause of rejoicing to all that received the faith, and subjected themselves to his Government. That this so useful a key to this Psalm may not be wrested from us, it is not amiss to take notice, that some show of probability there is, that the words Heb. i. 6. may be taken from Deut. xxxii. 43. (and not from this Psalm) where the Lxxii. read these very words, 〈 in non-Latin alphabet 〉 , Let all the Angels of God worship him. But first, the Hebrew in that place hath no such words, but only these, 〈 in non-Latin alphabet 〉 , which the Chaldee, and Syriac, and Samaritan, and Arabic, and Vulgar Latin, all with exact accord, render, Praise his people ye Gentiles, (or proclaim, depredicate his people, promulgate God's special favor to them) for which the cause is rendered in the next words, for he will avenge the blood of his servants, whereas the Lxxii. as our copies now have it, presents us with this great variety, no less then four express Scholions, for this one plain sense, 〈 in non-Latin alphabet 〉 , Rejoice ye heavens together with him, and let all the Angels of God worship him; Rejoice ye Gentiles with his people, and let all the sons of God be strong to him. Of these it may be observed, that as only the first and the third pretend to be renderings of the Hebrew, and the second and fourth paraphrases or explications of their meaning in them; so the false reading of 〈 in non-Latin alphabet 〉 with him for 〈 in non-Latin alphabet 〉 his people, hath begotten them both. For having rendered that in the former, 〈 in non-Latin alphabet 〉 , together with him, they have converted 〈 in non-Latin alphabet 〉 nations into 〈 in non-Latin alphabet 〉 heavens, then annexed the second to render an account of that, let all the Angels of God worship him, signifying the Angels worshipping him to be that which they meant by the heavens rejoicing together with him, and so those heavens, those Angels in them, to be the 〈 in non-Latin alphabet 〉 the nations there called to, to praise or rejoice with him. In the third they have rendered 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , rejoice ye Nations, (which differs but lightly from praise or proclaim ye Gentiles ) but then again for 〈 in non-Latin alphabet 〉 his people, they read 〈 in non-Latin alphabet 〉 with his people, which is the conjunction of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 both. As for 〈 in non-Latin alphabet 〉 let all the Angels of God worship him, it is so far from having any the least affinity with the words in the Hebrew, that 'tis no way probable that it was in the original copies of the Greek, (but only by some scribe cast into the margent, from this Psalm) it being certain that none of those ancient translators, which use to follow the Lxxii. do follow it in this. This consideration therefore will render it very unreasonable to fetch those words, (which the Apostle citeth out of the Scripture) from this place of Deuteronomy, where the Original text hath nothing like it, and which the Hebrews, to whom the Epistle was written, did know was not to be found in the Hebrew, when this text in the Psalm in the Hebrew, as well as Greek, did so readily afford it. Secondly, this citation Heb. 1. coming in consort with many other testimonies of the Old Testament, 'tis observable that all the rest of the testimonies (save only that of I will be to him a father, and he shall be unto me a son, which seems to be taken from 2 Sam. vii. 14. where they are spoken of Solomon the son of David, a special type of Christ ) are taken out of this one book of Psalms. Thou art my son, this day have I begotten thee, v. 5. from the express words Psal. ii. 7. Who maketh his Angels spirits, &c. v. 7. from Psal. civ. 4. Thy throne, O God, is forever, &c. v. 8, 9. from Psal. XLV. 6, 7. Thou Lord, in the beginning, &c. v. 10, 11, 12. from Psal. cii. 25, 26. Sit thou on my right hand, &c. v. 13. from Ps. cx. 1. And therefore in all probability from the same book of Psalms, and therein from the express words in this Psalm, this testimony was cited by the Apostle.

V. 11. Light] R. Solomon reads [ c.] 〈 in non-Latin alphabet 〉 here in the notion of a plant, or herb, as we have it Isai. xxvi. 19. 〈 in non-Latin alphabet 〉 the dew of herbs, and 2 Kin. iv. 39. where the Lxxii. read 〈 in non-Latin alphabet 〉 , a corruption of the Hebrew 〈 in non-Latin alphabet 〉 . If this might be admitted, it would be appliable to the Germen David, which was to spring up as a tender plant. But the conjunction with gladness here, gives it the ordinary notion of light, which is so gladsome, and so fitly used for joy, (as darkness for sorrow) the seed whereof is little, saith Ibn Ezra, but the harvest great; which R. Saadiah interprets, the seed is in this world, but the harvest in that to come. The Jewish Arab reads, Light is poured forth to the righteous.

Annotations on Psalm XCVIII.

[ a.] V. 1. Victory] From 〈 in non-Latin alphabet 〉 to deliver, is 〈 in non-Latin alphabet 〉 here in Hiphil, and being in construction with 〈 in non-Latin alphabet 〉 the dative case, signifies to bring help or relief to any. The Jewish Arab reads, And his right hand and his excellent power hath holpen his people. So Psal. cxvi. 6. I was brought low, 〈 in non-Latin alphabet 〉 and he helped me. The Chaldee 〈 in non-Latin alphabet 〉 hath relieved, or redeemed him: the Lxxii. 〈 in non-Latin alphabet 〉 , and the Latin salvavit sibi, hath saved for him; the Syriac 〈 in non-Latin alphabet 〉 , as the Chaldee, hath relieved or redeemed him. This being here applied to God, that his right hand and holy arm hath relieved him, helped him, brought him salvation or deliverance, though by some figure it may be interpreted of God's relieving his people, and setting forth himself victorious in the eyes of men, yet most literally it belongs to the prophetic sense, accomplisht in the resurrection of Christ; for then in an eminent manner did the divine power, called 〈 in non-Latin alphabet 〉 his, i. e. God's, right hand, and God's fidelity in making good his promised relief (he will not leave my soul in hades—) fitly styled 〈 in non-Latin alphabet 〉 his holy arm, bring him, i. e. Christ, relief, in raising his dead body out of the grave, and exalting him personally to God's right hand in heaven: and this peculiarly seems to be the 〈 in non-Latin alphabet 〉 the wonderful things, the complication of miracles, which are here mentioned in the beginning, and are the matter of the solemn thanksgiving in the ensuing Psalm.

[ b.] V. 8. Clap] 〈 in non-Latin alphabet 〉 shall clap the hands, is here applied to 〈 in non-Latin alphabet 〉 the rivers, as an expression of great joy. The whole heathen world are here expressed by the several parts of this visible globe, Sea, and World, and Rivers, and Hills, as before by Earth, and Sea, and Field, and Trees, Psal. xcvi. see Note d. and so the joy that is here attributed to each of these, being the joy of men in the world, is fitly described by those expressions of joy which are frequent among men; yet so as may have some propriety to those inanimate parts, of which they are literally spoken. In triumphs and ovations it is ordinary among men to make a loud and vehement noise, and the roaring of the sea is not very unlike that; and so likewise the mugitus which hath sometimes been heard to break out from hills, in an earthquake: and accordingly 〈 in non-Latin alphabet 〉 make a loud noise, is here applied to the sea, v. 7. and 〈 in non-Latin alphabet 〉 cry vehemently, to the hills v. 8. And so the clapping of the hands being a token of delight and approbation, and the striking or dashing of the water in a river being, for the noise of it, a resemblance of that, the rivers are here said to clap their hands. The Chaldee, saith Schindler, explain it by 〈 in non-Latin alphabet 〉 they shall strike or play on the timbrels with the hand, but sure that is a false reading of the Chaldee; the more emendate copies read 〈 in non-Latin alphabet 〉 let the rivers clap their hands together, &c. and so the Lxxii. 〈 in non-Latin alphabet 〉 , shall clap the hand. The same phrase is used of trees, Isa. Lv. 12. and there both Chaldee and Lxxii. agree in the rendering, 〈 in non-Latin alphabet 〉 , they shall clap the hand, or applaud with the boughs, the clashing of boughs together in the tree, being a like sound to that of clapping of hands. The Jewish Arab reads. And let the people of the rivers strike or clap their hands, and the people of the mountains all of them cry aloud or shout.

Annotations on Psalm XCIX.

[ a.] V. 1. Tremble] Of 〈 in non-Latin alphabet 〉 we have spoken before (see note on Ps. iv. e.) and observed the notion of it, as for anger so also for fear (so saith Abu Walid of this root, that in the Arabic it signifies trembling and commotion, and is sometimes from anger, sometimes from fear, and other occasions) the word generally signifying motion or commotion, either of body or of mind, and both these being equally commotions of mind. Here the context may seem to direct the taking it in the notion of commotion simply, as that signifies 〈 in non-Latin alphabet 〉 sedition or tumult of rebels or other adversaries. And then the sense will lie thus, The Lord reigneth, 〈 in non-Latin alphabet 〉 let the people be moved, i. e. Now God hath set up David in his throne, and peaceably settled the kingdom on him, in spite of all the commotions of the people. The Lxxii. render it to this sense (as Ps. iv. 4.) 〈 in non-Latin alphabet 〉 , let the people be angry, or regret it, as much as they will. The Chaldee and Syriac use the same word 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to be moved, which competently agrees to this notion, as also the latter part of this verse: for as 〈 in non-Latin alphabet 〉 in the participle, he that sitteth on or inhabiteth the Cherubims, is all one directly with 〈 in non-Latin alphabet 〉 the Lord, so 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , which, as 〈 in non-Latin alphabet 〉 also, signifies motion and agitation, is exactly the same with 〈 in non-Latin alphabet 〉 , and accordingly the Chaldee renders it 〈 in non-Latin alphabet 〉 , the former word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 reduplicated, and so to the very same sense; the Lxxii. have 〈 in non-Latin alphabet 〉 be shaken, the Latin moveatur be moved, the same also. Yet may it also be read as in the future, and in the notion of fearing and quaking; The nations shall tremble; and the earth shall be moved, as appearances of God are wont to be received with trembling and amazement, and at the giving the law, the people trembled and the earth shook, and this will be a fit expression of the subjecting the heathen world to Christ's kingdom. Abu Walid doubts whether 〈 in non-Latin alphabet 〉 should be referred to 〈 in non-Latin alphabet 〉 to signify let the earth be moved, the same with 〈 in non-Latin alphabet 〉 , or whither to God, and so be of the signification with 〈 in non-Latin alphabet 〉 in Arabic, to hang, making the earth the accusative case, he that sitteth between the Cherubims hangeth (fast) the earth, according to that of Job xxiii. 7. and hangeth the earth upon nothing. And thus in an Hebrew-Arabic glossary it is rendered 〈 in non-Latin alphabet 〉 hanging.

[ b.] V. 6. Priests] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to minister, is a common title of civil as well as Ecclesiastical officers. Hence it is that Exod. ii. 16. where the Hebrew hath 〈 in non-Latin alphabet 〉 , the Chaldee reads 〈 in non-Latin alphabet 〉 the Prince of Midian. So Exod. xix. 22, 24. 〈 in non-Latin alphabet 〉 clearly signifies, not the sons of Aaron, but the first-borne or chief of the families. So 2 Sam. viii. 18. David's sons were 〈 in non-Latin alphabet 〉 , not Priests, but Princes or chief Rulers; 〈 in non-Latin alphabet 〉 great men, saith the Chaldee, the same called 〈 in non-Latin alphabet 〉 principal or chief men at the hand of the King 1 Chron. xviii. 17. Of which sort was Ira, called 〈 in non-Latin alphabet 〉 , not a Priest, but a chief Ruler about David, 2 Sam. xx. 26. And in the more general notion of the word, as it comprehends both civil and Ecclesiastical Rulers, it is evident that Moses as well as Aaron are here rightly recited 〈 in non-Latin alphabet 〉 among God's Rulers or chief men.

[ c.] V. 7. Cloudy pillar] What 〈 in non-Latin alphabet 〉 station or pillar of cloud here signifies, as far as refers to Moses and Aaron, there is no difficulty. For as in their passage out of Egypt, God conducted and protected them by a bright cloud, Ex. xiii. 21. which is there, as here, called 〈 in non-Latin alphabet 〉 a pillar, signifying thereby the form or similitude of an hollow pillar, or concave body over their heads, coming down to the ground on every side of them, and so like wings incompassing and shielding them (see note on 1 Cor. x. a.) so when 'tis added c. xiv. 1. that the Lord spake unto Moses, saying, that Lord that in the verse immediately foregoing went before them in a pillar of cloud, there can be no doubt but God, as here is said, spake unto them in a pillar of cloud. So Exod. xvi. 10. the glory of the Lord appeared in the cloud, and the Lord spake unto Moses saying: so Exod. xvii. 6. when God saith unto Moses, I will stand before thee upon the rock in Horeb, and thou shalt smite, and water shall come out, this is again this 〈 in non-Latin alphabet 〉 pillar, or (according to the notion of the theme 〈 in non-Latin alphabet 〉 stetit) standing of the cloud on Horeb. So Exod. xix. 9. Loe I come to thee in a thick cloud, that the people may hear when I speak with thee, and believe thee forever: and so v. 16. as there were thunders and lightnings, so there was a thick cloud upon the mount, and the Lord descended v. 18. and answered Moses by voice v. 19. and to this commerce Aaron was admitted v. 24. So c. xx. 21. Moses drew near to the thick darkness (all one with the cloud) where God was, and the Lord spake unto Moses v. 22. All the difficulty is, what relation this of the pillar of cloud can have to Samuel, in whose time this is not reported. To this the answer might be, that although the answering them v. 6. were common to all the three persons, Moses and Aaron and Samuel, yet there is no necessity that the pillar of cloud should be common to them all; 'twere sufficient that it is applicable to Moses and Aaron, though not to Samuel. But yet even of Samuel it is evident, that (as 'tis here) God spake unto him, calling him by his name, 1 Sam. iii. and 'tis there said at the fourth time of calling, when he proceeded to speak and reveal himself to him, v. 10. the Lord came, and stood, and called, Samuel, Samuel. This must certainly signify the same thing that was said of God's appearing to Moses, Exod. xvii. 6. I will stand before thee upon the rock. And that being reasonably resolved to be this of the pillar of cloud, in probability this to Samuel being parallel to that, may be conceived to be this pillar of cloud also, though at three former calls 'tis certain it appeared not. So again at the time when Samuel's offering and prayers were so signally heard at Mizpah 1 Sam. vii. it is said v. 9. the Lord answered him, and v. 10. the Lord thundered with a great thunder; where God's voice, and thunder, were questionless like that of Exod. xix. 16. where the cloud is mentioned as well as the thunder; and indeed where thunder is, a cloud is supposed to be, and so this answering of Samuel with thunder, must be God's speaking to him at this time (if not before) out of the cloud also. Thus in the New Testament we so frequently have the voice of God out of a cloud, that when the voice is mentioned without the mention of the cloud, the cloud is yet to be supposed, as that from whence the voice came.

[ d.] V. 8. Them] The difficulty of this v. 8. will best be cleared by observing the notion of 〈 in non-Latin alphabet 〉 , not to them, or barely as a dative case (forgavest them) but for them, i. e. for their sakes. The Chaldee render it 〈 in non-Latin alphabet 〉 for, or because of them. And then God's being 〈 in non-Latin alphabet 〉 pardoning or propitiated (so 〈 in non-Latin alphabet 〉 oft signifies remission, propitiation ) 〈 in non-Latin alphabet 〉 for them, is his sparing the people for their prayers, as he certainly did in all the examples of Moses and Aaron and Samuel; for all their prayers being for the averting of God's wrath from the people, God's being propitiated for them (or as the Lxxii. 〈 in non-Latin alphabet 〉 , easily propitiated by them ) is God's pardoning not them, but the people for their sakes, or at their requests. This signal dignation of God's to them, in being thus propitiated and reconciled to the people for, or by their prayers, is here farther set off by the addition of 〈 in non-Latin alphabet 〉 — (literally,) and revenging their inventions, i. e. when thou wert revenging or punishing their wicked deeds, when thou wert just entering on the work, then thou wert propitiated. Thus in the first example, that of Moses, it is visible; The people had terribly provoked God, and God was just punishing them, and he was stayed only by Moses prayers, Exod. xxxii. 10. Now therefore let me alone, saith God, that my wrath may wax hot, and that I may consume them, and I will make of thee a great nation; i. e. God's wrath was gone out against them to the destroying of some of them, for this idolatry of theirs: so it appears v. 35. the Lord plagued the people because they made the calf — i. e. the Lord was 〈 in non-Latin alphabet 〉 , avenging, or acting revenge on their deeds or machinations, and some of the people were already fallen by God's hand, and three thousand in one day were slain by the Levites at Moses 's command v. 28. and if Moses would have let God alone, they had been all utterly consumed: and now, when God's wrath was thus high, and engaged in the execution, Moses besought the Lord v. 11. and God repented him of the evil which he thought to do unto this people v. 14. So in the second example, that of Aaron, Num. xvi. God saith to Moses v. 45. Get you up from this congregation, that I may consume them as in a moment, and it follows, they fell upon their faces (and prayed to God) then v. 46. Moses said to Aaron, Take a Censer, and put fire therein from off the Altar; and put on incense, and go quickly unto the congregation, and make an atonement for them, for there is wrath gone out from the Lord, the plague is begun, and v. 47. behold the plague was begun among the people: (and so God was literally 〈 in non-Latin alphabet 〉 avenging or punishing their deeds) and he, i. e. Aaron, put on incense, and made atonement for the people, and stood between the dead and the living, and the plague was stayed. The like is also intimated in the third instance, that of Samuel, 1 Sam. vii. For there 'tis evident the Israelites were sore pressed and worsted by the Philistines, and afraid of them v. 7. and Samuel tells them, that if they do return unto the Lord with all their hearts, then they must put away their strange gods—and God will deliver them out of the hand of the Philistines, v. 3. And they do as he bid them v. 4. and kept a solemn fast v. 6. (certainly for the averting some judgment under which they were) and they said to Samuel v. 8. Cease not to cry unto the Lord our God for us, that he will save us — And just then it was, that God was propitiated by Samuel's prayers, Samuel took a lamb and offered it, and cried unto the Lord for Israel, 〈 in non-Latin alphabet 〉 and the Lord answered him, as here in the beginning of the verse, 〈 in non-Latin alphabet 〉 thou answeredst them, O Lord our God. And so in every of the examples here specified, this appears to be the full and ready importance of this passage.

Annotations on Psalm C.

[ a.] V. 3. Not we ourselves] The Jewish- Arab follows here another reading, not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 to him, and accordingly interprets it, we are 〈 in non-Latin alphabet 〉 to him, or his, his people, and the sheep of his pasture. And so the Chaldee also, he hath made us, 〈 in non-Latin alphabet 〉 and we are his; but the Syriac and Lxxii. and Latin and Arabic accord in the other reading 〈 in non-Latin alphabet 〉 , and not we.

[ b.] V. 5. For the Lord is good] That the Psalm was appointed to attend the oblation of the peace-offering, appears by the title of it, 〈 in non-Latin alphabet 〉 a Psalm of confession, acknowledgment, thanksgiving, proportionable to that sacrifice of thanksgiving, so styled, Lev. vii. 12. Now as in the offering of such, the priests prepared and fired the sacrifice, so the singers prepared and began the lauds. And this Psalm being, in the former part of it, an admonition to blessing and praising, (which was the Levites office, as the Deacons in the Primitive Church, who was therefore styled the monitor, that invited or called upon them to pray) Make a joyful noise, serve, Come before his presence, Know ye, Enter, be thankful —but in this last verse a General form of prayer, used upon all occasions, the Lord is good, his mercy is everlasting, and his truth endureth — this last seems to be the Response of the whole Chorus of the Priests, at the instant of the firing of the sacrifice, the praefect or praecentor having begun the rest.

Annotations on Psalm CI.

V. 2. Behave myself wisely] [ a.] From 〈 in non-Latin alphabet 〉 to understand, is 〈 in non-Latin alphabet 〉 here in Hiphil, I will make wise, or instruct; so Psal. xxxii. 8. 〈 in non-Latin alphabet 〉 I will instruct thee. The Chaldee interpret it as a speech of God to David, 〈 in non-Latin alphabet 〉 I will instruct thee; but the rest of the Psalm favors not this interpretation, being all in sequence to the first verse, in the first person, applicable to none but David himself. Of him therefore the word here in Hiphil being used, it must be applied in relation to his Kingdom, or family, that he will instruct them, or perhaps as 'tis sometimes used intransitively, I will understand, or (as elsewhere 'tis frequent) in the notion of Hithpael, reciprocally, I will instruct myself: which the Lxxii. have sufficiently expressed by 〈 in non-Latin alphabet 〉 , I will understand, and the Syriac by 〈 in non-Latin alphabet 〉 and I will walk, which is the paraphrase, though not the literal rendering of it; the only end and use of his knowing, learning, or instructing himself in the way, being the walking in it. And indeed knowing in the scripture-style so frequently signifying doing (viz. the practical knowledge) and wisdom being used for piety, as folly for sin, 'tis but regular, and agreeing to rules of analogy here, that understanding, or instructing ones self in the right way, should signify the walking in it. The Jewish Arab here reads, I will show understanding or deal with understanding in an upright way, or I will consider the perfect way, till thy enlargement or refreshment come unto me, and I will walk in perfectness or uprightness of my heart, in the midst of my family. But if we consider the latter part of the verse, which may most probably direct us to the occasion of composing this Psalm, we shall find reason to apply it to others as well as himself, and indeed particularly to his household, or family. When David resolved to bring up the Ark of the Lord to Jerusalem, 2 Sam. vi. they brought it on a cart out of the house of Abinadab, and Uzzah driving the cart and taking hold of the Ark, God smote Uzzah and he died v. 7. On this David was displeased v. 8. and afraid v. 9. and said, How shall the Ark of the Lord come to me? And David would not remove the Ark unto him into the city of David, but carried it aside unto the house of Obed-Edom, and there it continued three months. But then being encouraged by the blessing of the Lord on Obed-Edom and his household, v. 12. he resumed the enterprize again, & brought up the Ark of God into the City of David with gladness, and offered sacrifice v. 13. & danced v. 14. & offered burnt offerings and peace offerings v. 17. and blessed the people v. 18. and dealt to all the people to everyone a portion of bread, and flesh, and wine, v. 19. and then David returned to bless his household v. 20. Where beside the solemnities of carrying up the Ark, two things are observable in order to this present verse of this Psalm: 1. his being afraid of the Lord, which caused him to say, How shall the Ark of the Lord come to me? v. 9. and 2 ^lie , his returning to bless his household v. 20. These two passages had in all probability relation the one to the other. He was afraid, the sins or unworthiness of his family might so far unqualify them for receiving benefit by the presence of the Ark, that it might bring a curse instead of a blessing upon him; and although by the experience of it on Obed-Edom, he was encouraged to hope well, yet as soon as he had brought up the Ark, he omits no time, neglects no care, to sit and prepare his family for such a blessing; and that sure was by instructing them in the rules of God's worship and obedience, purging out all unreformed evil livers, not permitting one wicked person, slanderer, liar, to remain in his household, which as it is the meaning of his returning to bless his household (in the notion of blessing, Act. iii. 26. for turning everyone from his iniquities ) and withal, the interpretation of what we read in the latter part of this Psalm, A froward heart shall depart from me: I will not know a wicked person v. 4. Who so privily slandereth his neighbor, him will I cut off: him that hath an high look and proud heart, I will not suffer v. 5. Mine eyes shall be on the faithful, that they may dwell with me, and serve me v. 6. He that worketh deceit, shall not dwell in the midst of my house; he that tells lies shall not tarry in my sight v. 7. so it is exactly equivalent to his instructing in a perfect way, he (which therefore probably must be interpreted to belong, as the bl • ssing did, to his household or family, yet including himself as his first care, the chief member of it.) Thus again to those words of his, caused by his fear, 〈 in non-Latin alphabet 〉 how shall the Ark of the Lord come to me? the next words here are answerable, 〈 in non-Latin alphabet 〉 when it shall come to me, by it meaning the Ark or God, which had that his peculiar residence in the Ark. (Ibn Ezra reads, I will understand the perfect way, when it, i. e. that way shall come unto me. ) By this accordance we have little reason to doubt, but this of the second preparation of bringing up the Ark to Jerusalem, was the occasion and season of composing this Psalm, and his resolution of purging, and so blessing of his household, the subject of it: and this will prove a fit key to let us in to the meaning and full importance both of this verse, and the rest of the Psalm; and therefore I have thus far enlarged on it.

V. 4. A froward heart] From 〈 in non-Latin alphabet 〉 [ b.] pervertit, curvat, to bend the wrong way, or make crooked, is 〈 in non-Latin alphabet 〉 crooked, or cunning; he, or that, which recedes from streightness or directness; and so 'tis to be taken here, in sequence to them that decline or turn aside, v. 3. The Lxxii. render it 〈 in non-Latin alphabet 〉 a crooked heart (so saith Hesychius, 〈 in non-Latin alphabet 〉 , the word signifies crooked ) in opposition to directness and clearness of dealing; and so the Chaldee 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 oblique or crooked. All to express that serpentine subtilety, made up of crooked motions and Maeanders, which are most opposite to upright and honest and clear dealings.

V. 5. Proud heart] From 〈 in non-Latin alphabet 〉 latus [ c.] or dilatatus est, is the noun 〈 in non-Latin alphabet 〉 here, broad, or wide, or large, and being applied to the heart or soul, it notes largeness of desires. So Pro. 28.25. 〈 in non-Latin alphabet 〉 he here that is large in soul, The Lxxii. fitly rendered 〈 in non-Latin alphabet 〉 , insatiable, applying it either to wealth or honor, the insatiate desire of either of which (as there it follows) stirs up strife. And so here they have rendered it again, 〈 in non-Latin alphabet 〉 , he that cannot be filled in the heart, i. e. the covetous or ambitious man: the Syriac read 〈 in non-Latin alphabet 〉 ; wide or broad, so the Jewish Arab, Him that is high of eyes, and wide of heart, I can have no patience with those two.

V. 8. Early] The judicatures for [ d.] the examination and sentencing of wicked men were wont to be in the Morning, saith the Learned Hugo Grotius, who thinks this also to be the meaning of Job xxxviii. 13. where of the morning 'tis said, that wicked men are driven away by it. And thus 'tis possible that phrase of being dispelled or driven away may be used for the cutting them off in judicature, for so Psal. i. 4. the ungodly being driven away by the wind, is attended with their not standing in judgment. But it may perhaps in that passage in Job more probably refer to the dispersing of those, whom the darkness of the night encouraged to wickedness, thieves, treacherous persons &c. whom the light would discover. To those the consequents seem to refer it; see the learned Castellio on that place. However of the custom it self there can be no doubt, both as to sitting in Courts of Judicature, and to executions, that among them, as among us, they were usually in the morning, at least began then, when they continued till the evening. And to this most probably 〈 in non-Latin alphabet 〉 in the plural, in the mornings, here refers, the season wherein David, as a Judge, entering on the Tribunal, destroys and cuts off the wicked-doers. The former part of the Psalm contains his resolution for choice of Counsellers and officers of state, preferring the plain, honest, and not the subtilest contrivers; and this last for the execution of justice, discountenancing, and judicially cutting off all wicked men. The Jewish Arab reads according to the passing of the mornings, i. e. continually, day after day, every day or morning.

Annotations on Psalm CII.

[ a.] V. 3. Like smoke] For 〈 in non-Latin alphabet 〉 in smoke, which we read in the Hebrew, the Chaldee and Lxxii. are thought to have read 〈 in non-Latin alphabet 〉 as smoke, and accordingly they render it 〈 in non-Latin alphabet 〉 as smoke. But 'tis more probable that they so express what they thought to be the meaning, then that they read it otherwise then we do: For the Jewish Arab, though reading 〈 in non-Latin alphabet 〉 , yet renders it 〈 in non-Latin alphabet 〉 &c. as smoke is consumed or vanisheth. The Syriac read 〈 in non-Latin alphabet 〉 in smoke, and so the sense will best bear, either my days or time of my life 〈 in non-Latin alphabet 〉 consume, and wither in smoke, as Ps. cxix. 83. a bottle in the smoke, afflictions have had the same effect on me, as smoke on those things that are hung in it, dried me up, and deformed me: or perhaps 〈 in non-Latin alphabet 〉 end, or fail, or consume in smoke (as when any combustible matter is consumed, smoke is all that comes from it, and so it ends in that:) and to that the latter part of the verse may seem to incline it, 〈 in non-Latin alphabet 〉 and my bones, or members, or body, 〈 in non-Latin alphabet 〉 are burnt up, as that is all one with consumed; so 〈 in non-Latin alphabet 〉 signifies ustus, exustus est, Isa. xxiv. 6. the inhabitants of the earth 〈 in non-Latin alphabet 〉 are burnt up, 〈 in non-Latin alphabet 〉 saith the Chaldee, are consumed; and Ezech. xv. it. it is cast into the fire for sewel, the fire devoureth both ends, and the midst 〈 in non-Latin alphabet 〉 is burnt up; and Ezek. xxiv. 10. speaking, as here, of the bones 〈 in non-Latin alphabet 〉 let them be burnt up. As for 〈 in non-Latin alphabet 〉 , that is added, the interpreters differ in the understanding it. The word coming from 〈 in non-Latin alphabet 〉 accensus est, may be either the place where the fire is, or the pot which is heated by the flame of the fire, or the wood which is set on fire. The Syriac seems to take it in the first notion, rendering it, my bones are grown white, as the hearth, for so the chimney or hearth doth with the fire constantly burning on it. The Chaldee reads 〈 in non-Latin alphabet 〉 as one of the stones that is set under the pot or cauldron, for that is the most probable meaning of 〈 in non-Latin alphabet 〉 , and the Arabic 〈 in non-Latin alphabet 〉 , see note on Psal. Lxviii. ^g . But the Lxxii. read 〈 in non-Latin alphabet 〉 as dry wood ( 〈 in non-Latin alphabet 〉 saith Hesychius ) and the Latin, sicut cremium, as dry combustible wood, and that is most appliable to the matter in hand; the bones or members of the body their being burnt up as dry wood, notes the speedy exhausting of the radical moisture, which soon ends in the consumption of the whole. And then the whole verse fitly accords, My days are withered away in the smoke, or perhaps end in smoke, my bones are burnt up like dry wood.

[ b.] V. 6. Desert] From 〈 in non-Latin alphabet 〉 to be destroyed, or laid wast, Isa. Lx. 12. Jer. xxvi. 8. Zeph. iii. 6. is 〈 in non-Latin alphabet 〉 , a wast place, or desolation, the ruins of an house, or an house ready to fall down, being uninhabited. In this sense it must here be taken, so as to fit it for the owl (so 〈 in non-Latin alphabet 〉 signifies Lev. xi. 17. Deut. xiv. 16.) here mentioned, for that is known to choose its lodging or place of abode in such ruinous places. The Lxxii. render it 〈 in non-Latin alphabet 〉 in the foundation of an house that is fallen; though the Latin mistook it, when they read, in domicilio, in an house. The Jewish Arab read wast desolate places, or ruins.

V. 8. Mad against me] 〈 in non-Latin alphabet 〉 , [ c.] which ordinarily signifies laudavit, signifies also to behave ones self indecently, like a mad-man, and in the Chaldee and Syriac dialect to reproach, or slander. Thus Ps. Lxxv. 5. I said 〈 in non-Latin alphabet 〉 , the Chaldee renders it 〈 in non-Latin alphabet 〉 to the scoffers, 〈 in non-Latin alphabet 〉 , they read again 〈 in non-Latin alphabet 〉 scoff not, and so the sense best bears there, speaking of the rebels that depraved and defamed and slandered him. And so here 〈 in non-Latin alphabet 〉 , adjoined to 〈 in non-Latin alphabet 〉 my enemies reproach me, are most probably my reproachers, or slanderers; the Chaldee reads again 〈 in non-Latin alphabet 〉 my scoffers or backbiters, and to them most properly belongs, 〈 in non-Latin alphabet 〉 they have sworn against me, confirmed their slanders by oaths, or execrations upon themselves if they be not true, see Num. v. 21. The Lxxii. read 〈 in non-Latin alphabet 〉 , they that commend me, from the first notion of 〈 in non-Latin alphabet 〉 laudavit, and the Syriac and Latin and Arabic agree with them.

V. 9. For] That 〈 in non-Latin alphabet 〉 sometimes is [ d.] a note of the cause, sometimes of the effect, and accordingly is sometimes rendered 〈 in non-Latin alphabet 〉 for, or because, sometimes 〈 in non-Latin alphabet 〉 wherefore, see note Luk. vii. d. And to the latter sense the context inclines it here, his eating ashes for bread, i. e. his mourning (see note e.) and plenty of tears, being sure the effect of the reproaches and slanders precedent, caused by them, and therefore not to be thought mentioned here as the cause of them, as the Greek 〈 in non-Latin alphabet 〉 , and Latin Quia, and English For, must import.

[ e.] Ibid. Eaten ashes like bread] The importance of this phrase 〈 in non-Latin alphabet 〉 I have eaten ashes, may perhaps be mistaken by those who interpret it literally, of feeding on ashes, or mixing ashes with their food, whether it be by eating panem subcinericium, bread baked in the embers, which is not cleansed from the ashes that stick to it, or whether by making ashes one of the ingredients in their bread, or (as Bonaventure saith of S. Francis ) casting ashes upon his meat. The use of ashes in mourning is frequently mentioned in Scripture, but that not as of a kind of diet, but as of that which accompanied sackcloth, and was cast upon their head, or tumbled and wallowed in, or sat in. See 2 Sam. xiii. 19. Esth. iv. 1, 3. Job ii. 8. & xLii. 6. Isa. Lviii. 5. & Lxi. 3. Jer. vi. 26. Lam. iii. 16. Ezech. xxvii. 30. Dan. ix. 3. Jon. iii. 6. And that certainly was the use of ashes among the Jews to disguise them (see 1 King. xx. 38. & 41.) to make them look sadly and neglectedly. But this had no relation to eating, but was generally used in their times of humiliation and fasting, when they eat nothing at all. Only Isa. xLiv. 20. we read, He feedeth on ashes, but that certainly in a prophetical, i. e. figurative sense; for it is applied to the Idol-worshipper v. 17. who prayed to that which cannot hear or help him, anymore than ashes would nourish; he cheats and abuseth himself, a deceived heart hath turned him aside, as there it follows. It remains therefore that this one place here in this Psalm, which speaks of eating ashes like bread, be looked on as a poetical phrase, to be interpreted by the context, and by the general use of ashes in the Scripture. The context speaks of sadness and mourning, and ashes were the solemn rite thereof, being cast upon the head &c. and then fasting being joined w ^th mourning, the union of these two are here poetically expressed by eating ashes like bread, i. e. eating no bread, taking no food at all, but instead of that, entertaining themselves with ashes, though not eating them, but sitting down or wallowing in them. And this being the importance of this phrase, the other that follows 〈 in non-Latin alphabet 〉 I mingled my drink with weeping, must be understood by analogy therewith, not literally, that he put any of his tears into his drink, but that instead of drinking (which is expressed by mingling of drink, because they commonly drank their wine mixed with water) he spent his time wholly in weeping and lamenting. Thus Psal. xlii. 3. my tears have been my meat, is no more, but instead of eating I weep; as when Christ saith Jo. iv. 34. My meat is to do the will of him that sent me, i. e. he follows that task incumbent on him from his Father, and his doing so supplies the place of eating, he doth this instead of that: and so Psal. Lxxx. 5. Thou feedest them with the bread of tears, givest them tears to drink, i. e. they weep and fast, or eat nothing. And so that is the utmost importance of this whole verse, mourning and fasting accompanied with ashes, the ceremony, and tears, a natural consequent of both these.

V. 10, Lifted up] What is meant [ f.] by 〈 in non-Latin alphabet 〉 thou hast lifted me up, &c. is to be judged by the immediate antecedents, 〈 in non-Latin alphabet 〉 indignation and wrath; by those is meant a vehement displeasure and anger, and in God, in whom anger is not found, effects that bear analogy with those which proceed from angry men. To such it is ordinary to cast to the ground anything that they are displeased with, and when the displeasure is vehement, to lift it up first as high as they can, that they may cast it down with more violence, and dash it in pieces by the fall. And this is the meaning of the phrase here, and so is a pathetical expression of his present affliction, heightened by the dignity of the public office wherein Nehemiah was at the time of writing this mournful Psalm, Nehem. i. 1. and ii. 1. The greater his place was at Shushan, the deeper this sorrow for his country-men, and for Jerusale, Nehm. i. 3. pierced him, whereupon he complains that God by way of indignation hath dealt with him, as those that take an earthen vessel, and throw it against the pavement, and that they may beat it to pieces the more certainly, lift it up first, as high as they can, to throw it down with more violence. This the Lxxii. have fitly rendered 〈 in non-Latin alphabet 〉 , and the Latin elevans illi sisti me, having lifted me up, thou hast dashed me to pieces. The Jewish Arab reads, as if thou hadst carried me, and then cast me to them.

[ g.] V. 14. Take pleasure in her stones] The fullest meaning of 〈 in non-Latin alphabet 〉 will be fetched from the promise of God to the Jews, Lev. xxvi. 41. that when they are carried captive by the heathens, and there pine in the enemies land, if they shall confess their iniquity — and if their uncircumcised heart be humbled, 〈 in non-Latin alphabet 〉 we read, and accept of the punishment of their iniquity, then will God remember his Covenant with Jacob &c. and remember the land. In those words it is certain, that 〈 in non-Latin alphabet 〉 is (as we render it) the punishment of iniquity, see 1 Sam. xxviii. 10. and such surely was the demolishing of the Temple, the ruin of that fabric, which is here expressed by 〈 in non-Latin alphabet 〉 her stones, i. e. rubbish, or heaps of the ruinated stones of the Temple. So that in what sense soever 〈 in non-Latin alphabet 〉 is taken in Leviticus, applied to 〈 in non-Latin alphabet 〉 punishment of iniquity, in the same it must be taken here, where 'tis applied to the stones or ruins of the Temple; and that is sure a passionate resentment with humble melting sorrow, to look upon the judgments inflicted, assenting to the equity of them. In this sense, I suppose, 〈 in non-Latin alphabet 〉 must be taken in the thirty fourth verse of that xxvi. of Levite. 〈 in non-Latin alphabet 〉 then shall the land resent (we misrender, enjoy) her sabbaths, speaking of the desolate country, lamenting and bewailing the loss of those precious opportunities which they formerly had, and made not use of. And thus in Vespasians coin, in memory of the conquest of Palestine, there was on one side a woman sitting weeping under a Palme-tree, and Judea Capta Jury taken, in the reverse. And so of this Captivity the Psalmist tells us, Psal. cxxxvii. 1. By the waters of Babylon we sat down, and wept when we remembered thee, O Zion. To which kind of melting resentment seeing the promise is made in that place of Levite. that God will then remember the Covenant, and the land, the Psalmist here fitly endeavors to prove that the time is come, in which God should have mercy upon Zion, v. 13. by this argument, for or because thy servants 〈 in non-Latin alphabet 〉 passionately resent her stones, &c. referring in all likelihood to that promise of God, of which that resentment was the express condition. As for that which follows, 〈 in non-Latin alphabet 〉 it will best be rendered (as it is) in the future tense, they will or shall favor, or deal kindly with her dust or rubbish, i. e. they now promise most affectionately to repair her ruins, according to that of Zerubbabel, Zach. iv. 7. he shall bring forth the head-stone thereof with shoutings, 〈 in non-Latin alphabet 〉 grace, grace to it, or favor, favor, in accord with 〈 in non-Latin alphabet 〉 shall favor the dust of it here: they that now passionately bewail and lament those ruins, and their own and their fathers sins, as the causes of them, shall hereafter joyfully join in the repairing thereof, and celebrate their finished work with the same tender, though more grateful or pleasing passion. The Jewish Arab thus renders the verse, For now thy servants are pleased with the stones thereof, contented [or contentedly] and are tenderly affected towards its dust, in honor [or honoring it: ] and he explains himself in a note, that whereas formerly they set light by the Sanctuary, and sinned against it, they now sought after it, vestigium post oculum (an Arabic phrase proverbially signifying the seeking after that which one hath let go ) magnifying, or honoring the dust thereof, how much more the building thereof, if it might be built?

[ h.] V. 23. Weakned] From the different acceptions of 〈 in non-Latin alphabet 〉 for answering and afflicting, and by reading 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , the Lxxii. have much deformed this ver. 22. rendering 〈 in non-Latin alphabet 〉 he hath afflicted or humbled my strength in the way, by 〈 in non-Latin alphabet 〉 , he answered him in the way of his strength; and the Latin take it from them, respondit ei in viâ virtutis suae; but the Syriac depart from them, and read 〈 in non-Latin alphabet 〉 &c. They have humbled my strength on earth. Then to 〈 in non-Latin alphabet 〉 he hath shortened my days, the Lxxii. connect the 〈 in non-Latin alphabet 〉 I will say, following, and render it 〈 in non-Latin alphabet 〉 — and the Latin likewise, paucitatem dierum meorum nuncia mihi, declare to me the paucity of my days. And herein the Syriac also agree with them; only the Chaldee divide them, and render them aright, My strength is afflicted through the labor of the journey of my exile, my days are shortened, I will say before the Lord. And this is surely the full rendering of the verse. The Jewish Arab reads, He hath weakened in this way my strength, and shortened my age from it, i. e. saith he, the way of patience, or enduring and calling [out on thee,] and we being in captivity our strength is weakened from [or by it, or from bearing] it, by reason of the length of it.

Annotations on Psalm CIII.

[ a.] V. 5. Thy mouth] What 〈 in non-Latin alphabet 〉 here signifies, is not agreed among interpreters. The Chaldee renders 〈 in non-Latin alphabet 〉 the days of thy old age, referring it, saith Schindler, to 〈 in non-Latin alphabet 〉 old, worn out clothes, opposed to the renewing of the age, which here follows. But the word is used for the mouth Psal. xxxii. 9. 〈 in non-Latin alphabet 〉 whose mouth must be holden — the Lxxii. there render it 〈 in non-Latin alphabet 〉 his jaws. According to this notion it is that the Syriac here render it 〈 in non-Latin alphabet 〉 thy body, but the Lxxii. 〈 in non-Latin alphabet 〉 , thy desire, or sensitive appetite, the satisfying of which is the providing for the body all the good things it standeth in need of, and so is a commodious paraphrase for filling the mouth, the organ of conveying nourishment to the body. Ibn Ezra, and Kimchi, that refer this Psalm to David s recovery from sickness, give this farther account of the phrase, because in sickness the soul refuseth meat, Job xxxiii. 20. and the Physician restreins from full feeding, and prescribes things that are nauseous: In which respects the blessing of health is fitly described by the contrary. Abu Walid recites two interpretations; 1. that of our translators, 2. taking 〈 in non-Latin alphabet 〉 in the notion of ornament, that multiplieth thy adorning with good, i. e. that abundantly adorneth thee with good, Ibn Ezra approves the notion of ornament, but applies it to the soul, the ornament of the body, i. e. who satisfieth thy soul with good: And an Hebrew Arabic Glossary renders 〈 in non-Latin alphabet 〉 thy body.

[ b.] Ibid. Thy youth is renewed like the Eagles] Of the Eagle S. Augustine affirms, that the beak grows out so long, that it hinders her taking her food, and so would endanger her life, but that she breaks it off upon a stone; and of this he interprets the renewing her youth here. But S. Jerome on Isa. xl. 30. more fitly expounds it of the changing of feathers. Of all birds it is known, that they have yearly their moulting times, when they shed their old, and are afresh furnished with a new stock of feathers. This is most observable of Hawks and Vultures, and especially of Eagles, which when they are near an hundred years old, cast their feathers, and become bald, and like young ones, and then new feathers sprout forth. From this shedding their plumes, they seem to have borrowed their name, 〈 in non-Latin alphabet 〉 an Eagle from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 decidit, defluxit to fall or shed. To their bareness, or baldness, the Prophet Micah refers, c. 1.16. enlarge thy baldness as the Eagle, 〈 in non-Latin alphabet 〉 as the Eagle whose feathers shed. And to the coming again of their feathers Isaiah relates, c. xl. 30. they that wait on the Lord shall renew their strength 〈 in non-Latin alphabet 〉 as Eagles they shall send up their feathers: 〈 in non-Latin alphabet 〉 , they shall sprout out their feathers, say the Lxxii. and so the Syriac 〈 in non-Latin alphabet 〉 they shall send out their wings; but the Chaldee 〈 in non-Latin alphabet 〉 and they shall be renewed to their youth, just as here 〈 in non-Latin alphabet 〉 thy youth shall be renewed as an Eagle; which therefore in all reason must refer to the new or young feathers, which the old Eagle yearly sprouts our. Aquila longam aetatem ducit, dum vetustis plumis fatiscentibus, novâ pennarum succession juvenescit. The Eagle is very long-lived, whilst the old plumes falling off, she grows young again with a new succession of feathers, saith S. Ambrose Serm. Liv. So the Jewish Arab reads, So that thy youth is renewed like the feathers of Eagles.

[ c.] V. 7. His acts ] From 〈 in non-Latin alphabet 〉 to machinate, to design, to study, to attempt to do anything, is 〈 in non-Latin alphabet 〉 here annexed to 〈 in non-Latin alphabet 〉 his way, by these to signify the nature and ways of God, or his dispensations toward men. The place here evidently refers to Exod. xxxiii. There Moses petitions God, show me thy way that I may know thee, v. 13. and I beseech thee show me thy glory, v. 18. by his way and glory meaning his nature, and his ways of dealing with men, that they might discern what to conceive of him, and expect from him. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord, v. 19. by which his nature is signified: and what that name is, is set down by enumeration of his attributes, c. xxxiv. 6. The Lord, the Lord God merciful and gracious, longsuffering and abundant in goodness, just as here in the next verse, The Lord is merciful — Which concludes that God's 〈 in non-Latin alphabet 〉 here are his nature, that which in men would be called studium or indoles, disposition or inclination, as 〈 in non-Latin alphabet 〉 his way is his dealings, his methods or course of dealing with men, the first his attributes, the second his actions, all which are totally made up of mercy and compassion, and grace, not punishing his servants according to their sins. The Lxxii. fitly render it 〈 in non-Latin alphabet 〉 his wills, or inclinations, but the Chaldee 〈 in non-Latin alphabet 〉 his doings (and so the Syriac 〈 in non-Latin alphabet 〉 ) but the learned Castellio most fully to the sense of the place in Exodus, naturam suam, his nature. The Jewish Arab 〈 in non-Latin alphabet 〉 his nature or properties in the plural (for so the word here is.)

V. 11. Toward] Though 〈 in non-Latin alphabet 〉 signify on, and toward, as well as above, or over, and be fitly so rendered v. 13. and 17. where (as here) God's mercy is said to be 〈 in non-Latin alphabet 〉 upon his children, and 〈 in non-Latin alphabet 〉 upon them that fear him; yet the comparison that is here made betweeen the heaven and the earth, and the height or excellence of one 〈 in non-Latin alphabet 〉 (not upon, but) above the other, being answered, in the 〈 in non-Latin alphabet 〉 , by the greatness or strength (so 〈 in non-Latin alphabet 〉 signifies) of God's mercy 〈 in non-Latin alphabet 〉 , that phrase must by analogy be rendered, above, not upon, or toward them that fear him. And then the meaning must needs be this, that whatsoever our fear or obedience to God be, his mercy toward us is as far above the sise or proportion of that, as the heaven is above the earth, i. e. there is no proportion between them, the one is as a point to that other vast circumference; nay the difference far greater, as God's mercy is infinite, like himself, and so infinitely exceeding the pitiful imperfect degree of our obedience. The other expression that follows v. 12. taken from the distance of the East from West, is pitched on, saith Kimchi, because those two quarters of the world are of greatest extent, being all known and inhabited. From whence it is that Geographers reckon that way their Longitudes, as from North to South their Latitudes.

V. 20. Hearkening] The notation [ e.] of 〈 in non-Latin alphabet 〉 in this place seems best expressed by the Arabic, statim atque audiunt, as soon as they hear, for that is the character of the Angels obedience, that as soon as they hear the voice of God's word, as soon as his will is revealed to them, they promptly and presently obey it. The Chaldee render it 〈 in non-Latin alphabet 〉 at his voices being heard, the Lxxii. 〈 in non-Latin alphabet 〉 as they hear, or as soon as they hear.